The War on Christmas?

It happens every year around this time. You hear it from preachers, people on the radio, and even from talking heads on cable news stations. Every year right around this time they start talking about the "War on Christmas". Who's waging this war, you may ask? Apparently the "War on Christmas" is waged by pagan greeters at WalMart who dare to say "Happy Holidays", heathen municipalities who remove nativity scenes from city halls, and anyone who dares to write "Xmas" instead of "Christmas". 

There may well be a war on Christmas, but I highly doubt that any of these people are combatants. WalMart greeters and local governments are just doing their best to be inclusive of other religious traditions, and I for one am not threatened by the lack of a nativity scene outside the local courthouse. As for "Xmas", X is the Greek letter "chi", which is the first letter in the Greek word for Christ. So "X" is kind of like saying "JC" for Jesus Christ. Scary.

Like I said, there may well be a war on Christmas, but like any other serious threat to the Christian faith, it doesn't come from outsiders. Our own worst enemy is ourselves. We are commemorating the day when Jesus was born into poor, humble circumstances, and at the same time we go further and further into debt to buy a bunch of junk nobody needs anyway. We remember the night that the holy family could find no room at the inn, but the most we'll do for someone without a home is toss some change in the Salvation Army bucket (that's a good start, though). We recall the violent purge by a jealous King Herod that forced the holy family to flee to Egypt and live as refugees, but we ignore the foreigners within our own borders just because they might not have all the right documents. If anyone is destroying Christmas, it's us.

This doesn't have to be the case, though. We can still enjoy the decorations and the parties, and yes, even the gifts and still keep Jesus first. A number of churches are participating in a movement called The Advent Conspiracy that focuses on substituting compassion for consumption. The idea is simple: we can worship Christ more fully during this season by spending less and giving more to those who really need it. 

Imagine how much good we could do if we decreased the amount we spend on presents by 10% and used that to help dig a well in a village in the desert or provided mosquito nets for people who might otherwise die of malaria. The Advent Conspiracy is a way for us to move beyond feeling even more guilt to actually doing something to spread God's grace in the world.

An Inconvenient Hermenutic

Friday is my sermon writing day, and as usual I've been writing paragraphs, deleting them completely, rewriting them, deleting, (lather, rinse, repeat, if you will)...

This particular sermon should be a fairly easy one for me. This Sunday is Reign of Christ/Christ the King Sunday in the lectionary cycle, and the gospel passage for this week is Matthew 25:31-46, which is the very famous "Sheep and Goats" passage from Jesus' final discourse in Matthew's gospel.

This should be easy because this is one of my favorite passages and it allows me to go off on one of my favorite rants against holding up some kind of confessional act (the "sinner's prayer", etc.) as the measuring stick for salvation. This passage contains the only last judgment scene in the New Testament, and there isn't a hint of confessional orthodoxy in it. Instead, the chief difference between the sheep and the goats is how much they went out of their way to help those who are most vulnerable and have been left behind by the rest of society.

That should give me more than enough license to preach a sermon where I thumb my nose at my friends in the personal salvation camp and tell people to get off their butts and start serving the poor. And my sermon will no doubt contain some elements of that.

But I'm starting to wonder if I like this passage a little too much. I know, I know, it's not possible to like the Bible too much, blah blah blah. Hear me out.

I like this passage so much that I'm all too eager to shove it in the face of someone who has a different viewpoint than me. When I do that I'm guilty of the kind of thing that pisses me off when I see other people shoving Leviticus 18:22 in my face to "prove" that homosexuality is a sin or throwing John 14:6 in my face to "prove" that everyone who doesn't accept Christ goes to Hell when they die.

In other words, I'm all too happy to proof-text Matthew 25.

Proof-texting is always a bad idea because it shows that you're not critically engaging a text, and that you're cherry picking  your favorite verses to buttress your own previously held viewpoints. When you proof-text, the Bible becomes one more bloody glove in your evidence pile. It also suggests that you view the Bible as a list of commands handed down from God instead of the witness of people's experience of God in the language and symbols of their day.

So even though this particular passage communicates many of the things that I consider to be important in the Christian faith, I can't take the easy way out and use it as a proof-text. I have to interpret and preach it in light of the rest of the Bible, not just the stuff that I like. It's especially important that I be hermenutically consistent, even when it's not convenient. So I guess this sermon won't be as easy to write as I'd thought.

Damnit...

Review: The Faith of Barack Obama

Stephen Mansfield’s The Faith of Barack Obama, like his earlier works on George W. Bush and The American Soldier, respectively, seeks to provide a short, accessible theological biography of an important figure in modern American history. Much treatment, scholarly and otherwise, has been given to Obama’s racial background, his educational influences, and his early political career in Chicago. But very little serious treatment (i.e. not scare-tactic propaganda) has been given to his faith background.

Mansfield attempts, and largely succeeds in, examining Obama’s varied religious influences in as objective a manner as possible. His first chapter explores Obama’s childhood being raised by his mother and grandparents who, while being more or less agnostic themselves, nevertheless respected the value of religion in others’ lives and exposed young Barack to a variety of religious traditions. Mansfield also dives into Obama’s time living in Indonesia with his step-father, where he attended a secular school and learned about Islam as a civil religion, much the way children in the United States are exposed to aspects of Christianity as a civil religion. Mansfield does a very skillful job in refuting the largely discredited charge that Obama is a Muslim, since he left Indonesia before reaching the age when young men would choose to embrace the faith for themselves.

Perhaps the most valuable part in the entire book is the chapter where Mansfield explores the influence of the black church, and specifically of Jeremiah Wright, on Obama’s faith development. Trinity United Church of Christ, where Obama attended for more than two decades, was uniquely able to nurture Obama’s faith journey because of its deep commitment to political activism and social justice- concerns Obama shared when he came to the church. As for Wright, Mansfield paints a very nuanced picture of him as a man of his generation, shaped by the struggle for civil rights, harboring deep suspicion of the government because of grave injustices like the Tuskegee experiments, and greatly influenced by the rise of the Black Liberation Theology of James Cone. Obama is a man of a different generation that, sharing the same concerns of their predecessors and carrying on their struggle, is not as angry and thus more able to gain acceptance in white society. Mansfield sums up the influence of Wright on Obama by saying, “To be a member of a church is not necessarily to descend into mindlessness, and a mind as fine as Obama’s is less likely to accept ideas unexamined than most.” (pg. 67)

The journalistic skill and subtlety with which Mansfield examines Obama’s background makes most of the book excellent reading. It is also what makes one particular chapter, “Four Faces of Faith” so disappointing. This chapter feels extremely out of place and makes this reader wonder if it is something of a last minute addition to the book. In it, Mansfield takes the four most prominent figures of the 2008 election cycle, John McCain, Hillary Clinton, George W. Bush, and Obama, and paints a picture of them as representatives of the different approaches to faith, largely defined by generational identity, in America today. (The book probably went to press before the sudden arrival of Gov. Sarah Palin on the national stage, and it would be interesting to see how Mansfield would incorporate her into this chapter).

It’s not that this chapter is not written without the usual research and insight that Mansfield generally brings to his subjects, or that the chapter contains a gross amount of political bias (even though one does sense that Mr. Mansfield was a strong McCain supporter). This chapter is disappointing because it does very little to give us a picture of who Barack Obama is as a religious person in the way the rest of the book does so skillfully. This material would have been better suited as a long form feature article, or as preparatory material for books on the faiths of Hillary Clinton and John McCain, respectively (books I’d quite like to read).

This particularly unfortunate and out-of-place chapter aside, The Faith of Barack Obama is an excellent book. Mansfield closes by suggesting that, as a representative of his generation, Barack Obama will be a transformative figure as coming generations move past old divisions and conflicts and form a new mold of racial and religious identity.

(Sidenote- Mansfield heavily references Obama’s books Dreams from My Father, and The Audacity of Hope, which many readers will want to pick up after reading The Faith of Barack Obama if they have not already. These books are also well written and worth your time.)

This is the first review I'm doing as part of a blog ring for Thomas Nelson Publishers. I was provided a free copy of the book in exchange for a review on my site.

The Great Emergence

I'm currently reading Phyllis Tickle's The Great Emergence, which, according to all the buzz, promises to be among the greatest works on the church and emerging culture. I've only made it through one section thus far, and this isn't a full review by any means, but one of Tickle's assertions in the first section really intrigues me.

Tickle claims that the church (and to a lesser extent, most major world religions) have a kind of major house cleaning every five hundred years or so. She calls these house cleanings "rummage sales", in which people rethink forms of religious expression. Old forms of expression remain, but even they rethink themselves. The most convincing example of this is the Protestant Reformation of the sixteenth century. The Roman Catholic Church continues to exist, but as a result of Luther's Reformation, the Church of Rome undertook a counter-reformation that was ultimately beneficial for them in the long run. Tickle points to the Great Schism of 1054 and the coming of the Dark Ages and the preservation work of the monastics in the sixth century as other examples of these "rummage sales" in this history of Christianity, and she contends that the current "Great Emergence" is the semi-millennial incarnation of Christianity's house cleaning.

I find this metaphor very compelling because it serves as a powerful legitimation of the emerging church movement against frequent charges of heresy. Comparisons of the emerging church  to the Protestant Reformation are not unheard of, and her analogy makes the case that God is at work in these new movements.

However, I have to wonder about the implications of following this metaphor to its full extent. Why exactly is it that these rummage sales occur every five hundred years? Is it (as Tickle seems to suggest) that the very temporary nature of the forms of cultural expression we use to communicate religious truths requires us to rethink them as language and cultural forms change? In other words, is it because we keep confusing the medium with the message (that assumes they are two separate things, which I'm not sure they are)? Given that Reformed theology (a product of the last rummage sale) still argues persuasively for God's sovereignty in all things, is there an implication that God causes these rummage sales to happen on a somewhat regular basis?

Furthermore, what does this argument about cyclical nature of rummage sales say about the ultimate future of the emerging church movement? Will it crystalize into a new orthodoxy that will eventually have to be deconstructed? Does that mean that what is going on now will ultimately fail because the focus is on continual questioning and rethinking, and innately opposed to rigid orthodoxies? 

Like I said, I haven't read the whole book yet, and Tickle may address these questions. Either way, I'm guessing that these questions I've raised would be valuable for discussion. So post a reply and tell me what you think.

Election Day

It's Election Day here in the USA. Get out there and vote if you haven't already!

On a related note, I'll have a review of Stephen Mansfield's new book, The Faith of Barack Obama, up in a few days. I'm part of a new blog network through Thomas Nelson Publishers where they send bloggers free books in exchange for reviews, plus they link our pages on their site, which hopefully sends more traffic this way. It's a brilliant concept, and my wife, who works for Abingdon Press (one of Thomas Nelson's competitors) wishes she'd thought of it first. I think they're still taking applications, so if you have a blog and like free books this would be a good opportunity.

For those that don't know, Mansfield is the author of The Faith of George W. Bush and The Faith of the American Soldier, among other books. I got the book yesterday, and I'll be interested to see how he treats issues like Obama's background with Islam and his relationship to Jeremiah Wright. While these issues have been used in negative attacks by Obama's detractors, they remain interesting issues that are worthy of rational exploration. I hope that Mansfield will treat them as such. Check this space soon to find out if he does.

Once again, GO VOTE!

"Spreading the Wealth"?

This year's Presidential election (which has lasted the better part of two years and is, blessedly, almost over) has had its fare share of sound-bytes and applause lines from all sides. Most of these are distortions of facts, half truths, and outright lies. As a Christian who strives to know the truth it bugs me whenever any candidate resorts to these tactics, even though my candidate for whom I voted has used them to great effect.

One of these sound-bytes that has emerged as a theme in the last few weeks has been the phrase "spread the wealth". The phrase was used in Barak Obama's now infamous exchange with "Joe the Plumber" regarding Sen. Obama's tax proposals. The Republican establishment, particularly Sen. McCain and Gov. Palin, have picked up on this phrase and used it as evidence that Sen. Obama is a socialist. (According to the Socialist Party USA, Sen. Obama is not a socialist, but that is beside the point)

There's nothing wrong with being against socialism. Redistribution of wealth through tax policies is a complex and controversial issue that deserves a fairer treatment that can be given here. The bald hypocrisy of this sound-byte lies not in the opposition to socialism as a political and economic philosophy, but in the fact that this line has become a favorite of the Religious Right.

James Dobson, leader of Focus on the Family, recently published a letter entitled "Letter from 2012 in Obama's America", in which he uses the "spread the wealth" line (the bulk of the letter is devoted to hate speech against persons of non-heterosexual orientations). 

Mr. Dobson is a hypocrite for using this line of attack. He opposes "spreading the wealth", and yet he frequently argues for returning to "biblical values", particularly advocating that the church return to the ecclesiological model laid out in Acts 2. But Acts 2 describes the earliest Christians sharing their wealth with one another. In fact, there are many people who describe Acts 2 as the basis for what they call "Christian Socialism"!

In Acts 2:44-45, the author describes how the Jerusalem Church shared their wealth from the beginning: 

All the believers were together and had everything in common. Selling their possessions and goods, they gave to anyone as he had need.

If Mr. Dobson is, as he frequently claims, committed to a "biblical model" and an "Acts 2 Church", then why does he use the phrase "spread the wealth" as a negative attack against a presidential candidate?

The answer is simple. He uses certain Bible verses as a means to an end to support his conservative philosophy. His loyalty is to these conservative principles, and particularly to the Republican Party, first and foremost. Christianity is a means to an end for him, not the end unto itself.

James Dobson is grammatically correct when he calls himself a "Conservative Christian". "Conservative" is the adjective, dictating how the noun "Christian" behaves. 

He is lying, however, when he claims that he is a biblical literalist, because if he truly was, he would not be so opposed to "spreading the wealth".

Some new writings

A couple new things I've written have just been published. I'm including links below. Peruse them at your leisure and comment if you're so inclined.

Sermon Starters for the last six weeks of ordinary time in Circuit Rider (requires Adobe Acrobat to access)

An article on Worship Connection regarding how impending fatherhood has changed my perspective on Advent. The article includes a sermon, too. I'm really proud of this one!

"Muddy Water" exclusive premiere!

OK, not really. It premiered on CMT a few days ago, but that's beside the point. This is the country music video that was shot at my congregation in Clarksville about a month ago. Everything is on location at and around Bethlehem, including the creek where we've baptized a number of people. We're really proud of how it turned out. Thanks again to Trace Adkins and everyone involved in the production!

Here are some photos from the day of the shoot. I would have posted them earlier, but I had to promise the producers we'd wait until the video was done.

Shooting Trace performing the song by the creek.

Stephen Baldwin heading into the creek for the baptism scene amidst a congregation of extras (and the boom guy).

Stephen and the actor playing the pastor doing the baptism scene. I spent the better part of an hour coaching them on how to do a realistic looking immersion baptism, so that's my handiwork in the video!

Trace, me, and Stephen at the end of a very long day on set. 5am to 11:30pm!

Messy Communion

When I began serving my current congregation, one of the first changes I made was to begin serving communion by intinction. Intinction is also known as "rip n' dip", where the communion server tears a piece of bread off of the loaf and hands it to you, which you then dip into the cup of grape juice and consume it together.

Needless to say, as with any change in a church, no matter how minute, there were people who were unhappy. Some folks prefer to tear off their own piece of bread. Some miss the little shot glasses of grape juice out of the tray. Some people are so averse to germs that they want individual wafers (I call them "cardboard Jesus"). Others don't like doing communion by intinction because crumbs and juice drops tend to get everywhere. You would think, though, that if anyone had cause to complain about flying juice drops it would be me. I'm wearing the white robe, after all!

It's true: communion by intinction is messy. There are cleaner, easier, faster, and more efficient ways to do it. But the life of following Jesus is rarely clean, easy, or efficient. Being a follower of Jesus means getting dirt under your fingernails and stains on your shirt because you're never too busy or too important to help out another one of God's children. Being a follower of Jesus is messy, so should we be surprised that sharing Jesus' Holy Meal is messy?

Too often in the church we've scrubbed and sanitized everything because we've co-opted the cultural metanarrative of modernity that says that we can and should tie up all the loose ends, smooth over all the rough edges, and that those who don't (or, more accurately, can't) are somehow deficient. It's easier to pretend that the universe is this seamless, harmonious singularity instead of a messy jumble of parts that God is somehow weaving together over the course of eternity.

We're going to keep taking communion by intinction because we need to be inconvenienced.We need to be made uncomfortable. We need to be constantly reminded that we're called to step out of our nice, tidy comfort zones and find Jesus amongst the mixed up, messy beauty all around us.

The Last Best Hope?

As we enter the home stretch in this year’s election season (which is a strange phrase because “seasons” don’t often describe a period of eighteen months or more!), cable news junkies like me start to grow tired of lots of things. The negative ads are getting boring, as are the talking points. The vast majority of people have all more or less settled on a candidate, so our eyes start to glaze over when we hear the candidates’ standard lines, kind of like when your grandfather starts telling the same story you’ve heard a million times.

One of these standard lines that we hear from all sides is becoming more and more distressing to me. The latest person to use it has been Sarah Palin, although she’s certainly not the first and won’t be the last. It’s a line that comes from people of all parties, but perhaps it sounds so unsettling coming from her because she wears her faith on her sleeve.

The line goes something like this: “America is the last best hope for good in the world”. It’s a line that generates tons of applause because it recalls eighteenth century rhetoric about America being the “new Israel” or the “modern promised land”. It makes the voters feel good because it lets us believe that we are somehow fundamentally better people than all those other countries out there, and because of that superiority we will be able to fix the world’s problems through the exercise of our natural righteousness. This line particularly resonates with those who feel America is somehow a “Christian nation”.

As a follower of Jesus I take great exception to the idea that America, or any other human kingdom, for that matter, can ever be “the last best hope for good in the world”. Human kingdoms, no matter how much good they may do (and I believe that America has and continues to do many great things around the world) can never be the hope of the world.

Jesus Christ himself is the hope of the world.

Jesus is the one who promises us the possibility of a world where injustice, violence, exploitation, and even death itself are no more. Jesus is the one who helps us to believe in a kingdom where no one is superior to another simply by accident of birth, but where all work together for the betterment of the whole world, even for those to whom they owe nothing.

The greatest changes in the world for the better have never come from the grand initiatives of human kingdoms, which ultimately seek only their own glory. The greatest changes in the world for the better have always come from those people who follow in the way of Jesus, perhaps not confessionally but in actual practice. It comes from those who aspire towards the flourishing of all of God’s children: people like Mohammed Unis, Martin Luther King, Jr., Mother Theresa, and Mahatma Ghandi, to name a few. These are people who have dedicated themselves to making a better life for the poorest and weakest amongst us, and in so doing have inspired the fundamental goodness and decency that resides in each of God’s children. This fundamental goodness comes from the fingerprints of our creator, and it cannot be taken away, even by the stain of Sin.

There is a “last best hope for good in the world”, but it is not the United States of America. It is not any candidate or the platform of any political party, nor is it any church or religious group. The last best hope for good in the world are those people that listen to God’s still, small voice whispering to their hearts, calling them to live in such a way that proclaims that there is more to this life than accumulation and consumption.

The last best hope for good in the world is the Spirit of God working through normal people, maybe even you and I, if we’re only willing to listen to the call and act upon it.

Banned Magazines at Lifeway

I heard a story recently about an issue of a magazine called “Gospel Today” being pulled from the shelves at Lifeway Christian stores because the cover featured five female pastors. The Southern Baptist Convention, with which Lifeway is affiliated, is officially opposed to women in ministry, so avoid offending the SBC, Lifeway agreed to take the magazine off the shelves, although they would still sell it in their stores.

Being the curious person I am, I did something I rarely ever do. I darkened the door of my local Lifeway store. For those that don’t know me personally, I have this rather sarcastic and rebellious streak, so I get a cheap thrill out of going into a Christian book store and asking for a magazine that has generated controversy. So that’s what I did.

I walked up to the counter, and in a voice that was probably louder than necessary if I was just talking to the clerk, I asked for the copy of “Gospel Today”. The clerk’s eyes grew noticeably, and she replied, “Sure.. I’ll be right back.” I expected the issue to be under the counter like the porn magazines in the book store I worked at in college, but she had to go to the back room to get it. Scandalous, indeed!

When she returned she was carrying the magazine almost at arms length from her body, lest the heretical material suddenly catch fire and burn her with God’s righteous anger. I asked (again, in a voice that may have been too loud for a one-on-one interaction), “Gee, why are you guys hiding it back there like it’s a porn magazine?” “Umm,” she replied sheepishly, “I think it goes against Baptist doctrine.” She clearly thought this was silly, too.

While she was in the back room I had noticed a biography of Sarah Palin on the new arrival shelf. So after inquiring why “Gospel Today” was hidden like porn, I figured I’d ask about the book, too, since I was already being a nuisance. Why, I wondered aloud, weren’t there books about Joe Biden, Barack Obama, or even John McCain? “Because she’s the only one of the bunch that’s actually a Christian!” said a nearby customer, who was clearly irritated with me. “Oh... I see...” I said with no small twinge of sarcasm. Figuring I had done enough for one day, I paid for my magazine and left.

At home I opened my copy of “Gospel Today” and found noting remotely objectionable. The article even acknowledged that not everyone approves of women in ministry, demonstrating the kind of objectivity one rarely finds in Christian media.

What really amazed me is that “Gospel Today” is aimed largely at urban, African-American, charismatic/Pentecostal audiences. I’m clearly not their target demographic! So by pulling the magazine from the shelves and attempting to avoid controversy, Lifeway actually succeeded in getting people like me (the smug, elitist theological “liberals” they so detest) to go in their store and buy the magazine. I haven’t seen the numbers, but I wouldn’t be surprised at all if the circulation of “Gospel Today” actually increased because it was pulled from the shelves.

So congratulations, Lifeway. Congratulations, Southern Baptist Convention. All you’ve accomplished is giving more motivation to people like me who support the full inclusion of all people in all phases of life in the church, regardless of their gender, sexual orientation, or any other factor they didn’t choose. You’ve given extra inspiration for people to speak up and work for justice.

Let me encourage everyone out there who cares about these issues to drop by your local Lifeway store and ask for a copy of “Gospel Today”. You don’t have to make a scene, but by shelling out a few bucks for the magazine you will be actively making a statement in support of everybody being able to live out their calling from God, no matter what some people interpret a couple of Bible verses to say.

Go buy an issue and take a stand for equality.

Read, read, read, read, we're pirates who love to read!

A post I recently read claims that the average American adult has read only six of the top 100 books ever written. I'm not sure who put this list together, or what (if any) significance there is in the numbering, but I thought this would be fun. Try your hand at the list.

The Rules:
1) Look at the list and put one * by those you have read.
2) Put a % by those you intend to read.
3) Put two ** by the books you LOVE.
4) Put # by the books you HATE.
5) Post. (Don't forget to tag me.)

1 Pride and Prejudice - Jane Austen# (she's just so freaking whiny!!!)
2 The Lord of the Rings - JRR Tolkien **
3 Jane Eyre - Charlotte Bronte
4 Harry Potter series - JK Rowling **
5 To Kill a Mockingbird - Harper Lee*
6 The Bible **
7 Wuthering Heights - Emily Bronte* (Monty Python's semaphor version was much better, though)
8 1984 - George Orwell**
9 His Dark Materials - Philip Pullman
10 Great Expectations - Charles Dickens*
11 Little Women - Louisa M Alcott*
12 Tess of the D'Urbervilles - Thomas Hardy
13 Catch 22 - Joseph Heller
14 Complete Works of Shakespeare**
15 Rebecca - Daphne Du Maurier
16 The Hobbit - JRR Tolkien**
17 Birdsong - Sebastian Faulks
18 Catcher in the Rye - JD Salinger%
19 The Time Traveller's Wife - Audrey Niffenegger
20 Middlemarch - George Eliot
21 Gone With The Wind - Margaret Mitchell# (I'm sorry, Jessica, I just can't stand Scarlet...)
22 The Great Gatsby - F Scott Fitzgerald**
23 Bleak House - Charles Dickens
24 War and Peace - Leo Tolstoy%
25 The Hitch Hiker's Guide to the Galaxy - Douglas Adams%
26 Brideshead Revisited - Evelyn Waugh
27 Crime and Punishment - Fyodor Dostoyevsky*
28 Grapes of Wrath - John Steinbeck*
29 Alice in Wonderland - Lewis Carroll%
30 The Wind in the Willows - Kenneth Grahame
31 Anna Karenina - Leo Tolstoy%
32 David Copperfield - Charles Dickens%
33 Chronicles of Narnia- CS Lewis**
34 Emma - Jane Austen
35 Persuasion - Jane Austen
36 The Lion, The Witch and The Wardrobe - CS Lewis** (although this is part of the Chronicles of Narnia)
37 The Kite Runner - Khaled Hosseini%
38 Captain Corelli's Mandolin - Louis De Bernieres
39 Memoirs of a Geisha - Arthur Golden
40 Winnie the pooh - AA Milne*
41 Animal Farm - George Orwell*
42 The Da Vinci Code - Dan Brown* (Angels and Demons was better)
43 One Hundred Years of Solitude - Gabriel Garcia Marquez
44 A Prayer for Owen Meaney - John Irving
45 The Woman in White - Wilkie Collins
46 Anne of Green Gables - LM Montgomery
47 Far From The Madding Crowd - Thomas Hardy
48 The Handmaid's Tale - Margaret Atwood%
49 Lord of the Flies - William Golding*
50 Atonement - Ian McEwan%
51 Life of Pi - Yann Martel%
52 Dune - Frank Herbert
53 Cold Comfort Farm - Stella Gibbons
54 Sense and Sensibility - Jane Austen
55 A Suitable Boy - Vikram Seth
56 The Shadow of the Wind - Carlos Ruiz Zafon
57 A Tale Of Two Cities - Charles Dickens*
58 Brave New World - Aldous Huxley*
59 The Curious Incident of the Dog in the Night-time - Mark Haddon
60 Love In The Time Of Cholera - Gabriel Garcia Marquez
61 Of Mice and Men - John Steinbeck*
62 Lolita - Vladimir Nabokov
63 The Secret History - Donna Tartt
64 The Lovely Bones - Alice Sebold
65 Count of Monte Cristo - Alexandre Dumas*
66 On The Road - Jack Kerouac**
67 Jude the Obscure - Thomas Hardy
68 Bridget Jones's Diary - Helen Fielding
69 Midnight's Children - Salman Rushdie
70 Moby Dick - Herman Melville*
71 Oliver Twist - Charles Dickens
72 Dracula - Bram Stoker*
73 The Secret Garden - Frances Hodgson Burnett *
74 Notes From A Small Island - Bill Bryson
75 Ulysses - James Joyce 
76 The Bell Jar - Sylvia Plath
77 Swallows and Amazons - Arthur Ransome
78 Germinal - Emile Zola
79 Vanity Fair - William Makepeace Thackeray
80 Possession - AS Byatt
81 A Christmas Carol - Charles Dickens*
82 Cloud Atlas - David Mitchell
83 The Color Purple - Alice Walker%
84 The Remains of the Day - Kazuo Ishiguro
85 Madame Bovary - Gustave Flaubert
86 A Fine Balance - Rohinton Mistry
87 Charlotte's Web - EB White *
88 The Five People You Meet In Heaven - Mitch Albom
89 Adventures of Sherlock Holmes - Sir Arthur Conan Doyle**
90 The Faraway Tree Collection - Enid Blyton
91 Heart of Darkness - Joseph Conrad *
92 The Little Prince - Antoine De Saint-Exupery*
93 The Wasp Factory - Iain Banks
94 Watership Down - Richard Adams
95 A Confederacy of Dunces - John Kennedy Toole
96 A Town Like Alice - Nevil Shute
97 The Three Musketeers - Alexandre Dumas
98 Hamlet - William Shakespeare ** (again, this was already included in Shakespeare's "Complete Works")
99 Charlie and the Chocolate Factory - Roald Dahl *
100 Les Miserables - Victor Hugo **

36 of 100. Not bad. I guess this makes me one of those arugula eating, snobbish, elitists that's not in touch with real Americans...

Please feel free to argue with the composition of this list. I could list a dozen or so books that should have been included, and quarrel with a few that are on there. Do we really need this much Jane Austin? Really?...

Growth in the Small Church

I just read an interesting article by Lewis Parks, who is a professor at Wesley Seminary, on the types of people who visit small membership churches.

Church growth can be a touchy subject for clergy and laity in small membership congregations because most of the rhetoric among the church growth crowd tends to have a "bigger is better" mentality, where people not-so-subtly suggest that if your church is small you're doing something wrong. That's kind of like saying "you're not rich because you don't work hard enough" to someone with a back breaking minimum wage job.

At the rick of oversimplifying Dr. Parks' argument, those who need the small membership church are often those who are turned off by and/or have been hurt by mega-churches where they have felt lost in the crowd, and who seek the type of intimacy that it can be difficult (though certainly not impossible) to find in large churches.

It bears mentioning, of course, that not all small membership churches offer the kind of intimacy that these people are looking for. Lots of people visit smaller churches where they are obviously the only non-member, and yet no one says hello to them. Some small churches are comfortable being their own little religious club and have no interest in helping others grow in their relationship with God.

What Parks' article does do is remind us that not every church visitor (I intentionally avoid the term "seeker") is looking for the same thing. Perhaps before churches decide they want to advertise themselves they should evaluate their strengths, have a good sense of who they really are as a community, and seek to put that image out there instead of simply trying to replicate miniature versions of mega-churches.

It's time for more shameless self promotion

My latest article is up on Worship Connection. You can check out out here.

If your browser doesn't like the link, here's the text to cut and paste:

http://www.worshipconnection.cokesbury.com/content.aspx?dyn=1646

An Open Letter to Governor Sarah Palin

Dear Governor Palin,

First of all, congratulations on your nomination for Vice President. Your candidacy is truly historic.

But as glad as I am that your candidacy represents the great steps toward gender equality that our society is making, some of your recent statements give me cause for concern. OK, I’ll be honest. Some of your recent statements flat out scare me.

In your recent interview with Charles Gibson, he asked you about your view of your fitness to be Vice President. This is an especially important question given the age and previous health problems of Senator McCain. To his question, you said, “You have to be wired in a way of being so committed to the mission, the mission that we're on — reform of this country and victory in the war. You can't blink. So I didn't blink then even when asked to run as his running mate.”

I find this disturbing given the practices of the administration you are seeking to replace. President Bush, Vice-President Cheney, and those who serve them have demonstrated their “commitment to the mission” (to use your words) of preventing any future terrorist attacks on this country that they have authorized the invasion of a country that posed little threat to us based on evidence that we now know to be flimsy and intentionally misleading. In their “commitment to the mission” they have authorized torture on individuals to extract information, something which you as a Christian should oppose.

I appreciate and celebrate your commitment to keeping our country safe, but “not blinking” seems to suggest that you will continue the policies of the current administration, and not bring the change that you and Senator McCain are promising.

If you aspire to be one of the leaders of this nation I would hope that you would want to be a moral leader, as well. A true moral leader holds themselves to the highest standards in how they treat all people, especially those to whom they owe nothing. A true moral leader asks difficult questions of themselves and those that follow them to make sure that they are, indeed, doing unto “the least of these” as they would to Jesus Christ himself. A true moral leader considers the complexities of the issues they face and thinks through their decisions before committing to a course of action.

If what I have just described is what you consider “blinking”, then I hope you, Senator McCain, Senator Obama, Senator Biden, or whomever else may sit in the Oval Office will “blink” and think through their decisions in a timely manner befitting the seriousness of their duties and respecting those whom they serve.

Sincerely,

Rev. Matthew L. Kelley

"Reveal"ing our assumptions

Our congregational visioning team has begun its work, and one of the things we’re doing is studying books about what other churches are doing to work with cultural changes. Two of the books I’ve been considering for our group are from the Reveal series, detailing what Willow Creek Church has been up to in the last few years. Although I ultimately decided against using these books for our visioning process, they brought up a lot of interesting issues for discussion.

My biggest issue with these books is that they’re fundamentally rooted in the assumptions of modernity. Specifically, they work under the assumption that something as abstract and subjective as spiritual growth can be quantified, the variables identified, and that a one size fits all program for furthering people’s spiritual growth can be created. This isn’t terribly surprising, since Willow hired a top marketing consultant for the study they describe in the books. In this conversation, “Christian spiritual growth” is the product in question, and they are using the assumptions and tools of the corporate world to assess how well they are selling said product. When the questions are set up in this way, it’s no wonder that they concluded that spiritual growth could be measured and its implementation managed.

To give an example of how these assumptions play out, in the course of the study they “discovered” what they call a “continuum of spiritual growth” with four components: exploring Christ, growing in Christ, close to Christ, and Christ centered. People can answer a few questions and quickly tell at what point they are on the continuum. But anyone familiar with the theology of Willow Creek knows that the assumptions about definable stages of spiritual growth were already present before this continuum was “discovered”. Senior Pastor Bill Hybels frequently talks about people crossing “the line of faith”, where one goes from being damned to saved, from no faith to having faith. When their soteriology (theology of salvation) is already set up in linear, definable paradigms, is it really a surprise that the conclusion of their research revealed a measurable continuum of spiritual growth?

The questions used in this study to gauge people’s levels of spiritual growth also lead one to question the objectivity of the study. In short, if one responds positively to statements of evangelical orthodoxy, they are judged to be farther along the continuum of spiritual growth. Someone who is absolutely sure that the Bible is authoritative in all areas of their life and absolutely sure that receiving Christ is the only way to salvation is judged to be more spiritual than one who is not sure of such statements. But what if wrestling with those questions is a significant part of someone’s spiritual growth? By this measure, they are still in the “exploring Christ” stage until they come to what the authors see as the “correct” conclusion.

Another one of the modernist assumptions present in this study is the ability to place everything into definable categories. The books frequently talk about “spiritual attitudes” and “spiritual behaviors”, and discusses how one’s spiritual life affects other areas of life. This understanding of compartmentalized spirituality (however influential said compartment may be) ignores belief systems that see the spiritual life as integrative and holistic.

The problem of modernity when it comes to talking about theology is that we assume (falsely, I believe) that one can speak the same way about every field. A proposition can be tested and sufficiently proven or disproven in physics, so it must be the same with theology. The problem is that the laws of physics can be observed and tested using the five senses we have. The subject of theology is something that fundamentally transcends our ability to fully perceive with those five senses, so the language and assumptions in conversations about physics will, consequentially, be fundamentally different than the language and assumptions in conversations about theology. This is why Jesus taught in parables. He would say that the Kingdom of God is like a pearl or like a farmer or a fisherman. He didn’t say, “here are the seven principles to understanding what I do in people’s lives”.

To their credit, the authors admit that it’s not quite as simple as it sounds. They admit that spiritual growth looks different for each individual, even though they stick to their arguments about definable categories. They say that their thinking is not linear in nature, even though their frequent use of graphs showing linear progressions suggests otherwise. It raises the question of whether the writers are simplifying complex concepts for the sake of clarity or merely giving lip service to the idea that God is mysterious.

These critiques should not be taken, to say, however, that the Reveal volumes are totally without value. Far from it. The books have several very important correctives to problems that exist in many churches, evangelical or otherwise. First of all, the books point out that attendance and participation in worship services is not the chief catalyst for spiritual growth. Churches often assume that the more one participates in church activities, the more one grows spiritually. The Reveal study insists (rightly, I believe) that relationships with others is the most important factor to spiritual growth. The books also emphasize service to those less fortunate as a key factor to spiritual growth. These emphases help correct the inherent ecclesiocentrism (everything being focused on the Church) present in most large congregations, and reminds us that Christ is everywhere.

So while I clearly disagree with many of the fundamental assumptions present in the Reveal study, there are a number of valuable things to be learned from it. These books are very interesting and would make for good reading for pastors and congregational leaders, although I’d recommend taking it all with a few grains of salt.

The Protestant Sacrament

Lately my dissatisfaction with much of the Christian lingo we toss around with little to no thought as to what it really means has caused me to consider the whole subject of salvation. It’s impossible to bring up the topic in church or anywhere else without everyone getting very uncomfortable because the fire and brimstone preacher they heard as a kid still echoes in the back of their head. “Be saved or go to Hell” seems to be the paradigm most people are familiar with, even if they don’t totally buy into it, and as such they see this as the central tenant of Christianity, or worse, of all religions.

In much of my reading and discussion in the emerging church conversation I find pretty much the same thing, even if it’s talked about in a more sophisticated way. We’re afraid to express any definitive opinion because we’re afraid of who we’ll offend or whose painful childhood memories we’ll awaken. Perhaps this is not an entirely bad thing, because for us to rethink what these things really mean we actually have to spend some time thinking about them and not just race to an answer for the sake of having one. Still, I can’t help but wonder if we’ve become so comfortable with sitting with these questions that we’re afraid to take the next step and test out some ideas.

That being said, I have a theory I’ve been working on for a while that I’d like to share and get some feedback on. It’s not an explanation of what it means to be saved or how the process (if it is, indeed, a process with definable stages) works. Instead it’s a working hypothesis on the central problem of our conversations on salvation in modern American Protestantism.

My theory is this: American Protestant Evangelicals have turned the concept of “accepting Christ” into a sacrament. I will hereafter refer to this as “The Protestant Sacrament”.

I use the word “sacrament” intentionally because of how the meaning of the term has evolved over time. In the Roman Catholic Church the term has classically meant a means through which one receives and partakes in the grace of God (the Council of Trent did refine the definition somewhat, but the council was in response to the whole Protestant problem). Protestants changed the definition somewhat because of the desire to get away from the perceived ecclesiocentrism of Catholicism. Definitions differ depending on who you ask, but most Protestants would tell you that a sacrament is a tangible manifestation of God’s grace, but that grace is not confined to these rituals and can be experienced in many ways.

It is the classical Catholic understanding of sacrament that leads me to speak of the Protestant Sacrament (the definition I just gave is grossly over simplistic, of course). In our efforts to package Christianity as a consumable product on par with the Big Mac we have reduced being a Christian into whether or not one has had a saving experience with a specific time, date, and place. If you’ve come forward at the altar call at church, at the Billy Graham crusade, or prayed the “Sinner’s Prayer” after someone walks you through the tract, then you’re a Christian. You’ve accepted Christ, you’ve received the Protestant Sacrament, therefore you’re saved and are going to heaven.

That’s all I’ll say for now. I’ll put up another post soon and talk about some of the reasons I think this is a huge problem. What I’m trying to sketch out right now is how this came to be. I have a general idea, most of it having to do with frontier revivalism in the respective Great Awakenings in America (leading me to think that I, as a person of Wesleyan persuasions, have inherited some of the blame for this) and the gradual decline in the regular practice of Communion at many camp meetings.

What I need right now is feedback. Is this small seed of an idea something worth pursuing? Has somebody already fleshed this out and I just haven’t picked up the right book? Let’s discuss.

A glimpse into the future

Baby Preacher

This is what my son, Wes, will probably be doing about two years from now, trying to act like Daddy.

The Never Ending Countdown

I really loved the show "Studio 60 on the Sunset Strip", not because the show was that great in and of itself (although it was good), but because it provided the weekly fix of intellectual fiction I had been missing since "The West Wing" ended. Either that or I just like Aaron Sorkin's writing a lot.

The main reason I loved this show was because I so identified with Matt Albie (played by Matthew Perry of "Friends" fame), who was the head writer of the fictional SNL type show. He was a very gifted writer but he was often distracted from his work by his personal demons. He was obsessive about the quality of his work and endlessly self critical. Truly a guy after my own heart.

In his office, Matt had a clock counting down the hours and minutes until the show went on the air. No matter how good a show had been, he began each week with a blank piece of paper and 158 hours to fill it. 

One of these days when I have some money to burn (which will be right about never since I have a baby on the way) I'm going to get a clock like that for my office to count down the 158 hours I have each week between Sunday mornings. No matter how good or bad a sermon may have been, I'm essentially facing a blank piece of paper on Sunday afternoon. I have lots of help filling it, of course, from books, colleagues, Roundtable Pulpit participants, and a very intelligent wife who won't let me cut corners in making an argument.

This probably makes me weird, but I get very energized by the challenge this presents. If I preached well, I get to turn around and try to do it again the next week. If I was just OK or flat out bad, I get to try to redeem myself in just a few days.

Now before I sound too narcissistic, preaching is clearly a different pursuit than giving a political speech or performing in a play. The sermon is not simply the sum total of my preparation and abilities, but instead is supposed to be a medium through which the Holy Spirit speaks to and blesses people. Some people say that the best preaching happens when the preacher gets out of the way and lets the Spirit do its thing. But I know myself well enough to know that if I'm unprepared, if I'm too nervous, or if I'm not in the right headspace, then I'm going to stand up there and stammer, tell bad jokes, and generally get in the way of the Spirit moving. Getting the heck out of the way takes a whole lot of work!

I'm writing this post on Tuesday morning at about 10 am. That gives me a little less than 110 hours before church on Sunday. I've got a lot of work to do so I can get out of the Spirit's way. 

Tick tock, tick tock...

Not of One Mind

Some interesting news from the recent Jurisdictional Conferences of the United Methodist Church, which meet every four years to elect and assign bishops for the coming quadrennium: 

The Northeastern Jurisdiction voted to affirm the actions of California pastors who choose to bless same sex marriages, even though they are prohibited to do so by the Book of Discipline (you can read the UMNS story here). The delegates also encouraged leniency on those who choose to practice this kind of civil disobedience as a prophetic witness against what they believe to be an injustice.

In the Western Jurisdiction, Rev. Frank Wulf took the very courageous step of being the church's first openly gay candidate for bishop (UMNS story here). Although he was not elected, Rev. Wulf showed both tremendous personal integrity by being honest about his sexuality and tremendous pastoral sensitivity by his concerns over the backlash from people filled with hate should he be elected.

Also in the Western Jurisdiction, Bishop Beverly Shamana of the California-Nevada Conference issued a "ruling of law" declaring same sex marriages performed by UMC clergy to be "null and void" according to the Discipline, even though they are legal under California state law (UMNS story here). Any ruling of law issued by a Bishop is automatically reviewed by the Judicial Council (our denomination's Supreme Court), guaranteeing a very interesting a controversial meeting of the JC this fall.

I bring this up because earlier this summer at General Conference a legislative committee recommended adding some additional language to the Book of Discipline regarding our official stance on homosexuality. While this language did not change our official position, it did acknowledge that the church is "not of one mind" on the issue and that "good and faithful Christians" are on both sides. This majority report went to the floor of GC and was narrowly voted down. The debate over this language was described by many in attendance as one of the most divisive and hate filled exchanges they had ever seen.

But whether the Book of Discipline says so or not, we are clearly not of one mind on the issue of sexual orientation. Perhaps it's time we laid aside our rhetoric and sound-bytes, came out of our armed camps, and actually had some dialogue with one another. We're not of one mind, and the sooner we admit that, the sooner we can deal with it.