LakePastor.com

Lakepastor has moved

Lakepastor has moved in a way.  If you are still  using   www.7pointblogger.typepad.com to read this blog it has moved to www.lakepastor.com.  thanks

Christ and Culture: Part 7, “Concluding Unscientific Postscript”

 Niebuhr ends his book calling for decision. This is not because he believes that the last option is the best presented and most logical; on the contrary he believes that the answers for the enduring problem remain “unconcluded and inconclusive” which could be extended indefinitely (230). Saying that theory can go on and on, he proposes that we move from “consideration to action, from insight to decision” (233). The problem of Christ and culture cannot be answered through study but in the realm of “free decisions of individual believers and responsible communities” (233).
This chapter is not therefore a traditional conclusion where an another would summarizes his point of view. Niebuhr is not appealing for simple/un-critical social action. He proposes an awareness of three things to guide our action. (For the sake of simplicity, I am rearranging his order to better express what I think he is saying, in relation to what we are studying).
Niebuhr argues that we need to be aware of the relativism/culturally conditioned nature of our actions. He says that since we have “partial, incomplete, fragmentary knowledge” we need to have a measured opinion (not be too optimistic) about our ability to be involved in culture for the Lord. We are limited by our “technical knowledge” and “philosophical understanding,” and consequently our decisions for/in this complex world are coloured by our limitations (235).
Also Niebuhr stresses that we do not act alone, or for ourselves alone. Rather, we act as believers, for a higher purpose, to act in the present moment (history) with real consequences and results alongside eternal reward.
The way out of this relativity, and our action, Niebuhr rights states, is faith. In light of Jesus Christ, we make our “confessions and decisions both with confidence and humility which accepts completion and correction and even conflict from and with others who stand in the same relation to the Absolute” (238). This is because “faith in the Absolute, as known in and through Christ, makes evident that nothing I do or can do in my relative ignorance and knowledge,… right without the completion, correction, and forgiveness of an activity of grace working in all creation and in the redemption” (238-239). This is not a position of laziness, but recognizing that in our faithfulness (to attempt to transform culture), we rely on the grace that will change our minds and work in and through our limitations (241).
In his final paragraph Niebuhr says,
“To make our decisions in faith is to make them in view of the fact that no single man or group or historical time is the church; but that there is a church of faith in which we do our partial, relative work and on which we count. It is to make them [our decisions] in view of the fact that Christ is risen from the dead, and is not only the head of the church but the redeemer of the world. It is to make them in view of the fact that the world of culture—man’s achievement—exists within the world of grace—God’s Kingdom” (246).

Christ and Culture: Part 6, Christ the Transformer of Culture

 - Description: This group can be described as ‘conversionists’ who have a more “hopeful view toward culture” (191). There theological conviction comes from seeing God as creator, knowing that man’s fall was from something good, and the view that we see God’s dramatic interaction with men in historical human events (194). Thus about human culture they believe it can be “a transformed human life in and to the glory of God” through the grace of God (196).
In practice, this view means that we work in culture for its betterment, because God ultimately had some hand in human creativity, and it was good (and can be good). We also work for its transformation because while there is sin in culture, it is not all lost, there is hope through Christ, for redemption of cultures. Furthermore, we would defeat sin not by escaping it or fighting it directly (like focussing on the devil), but rather with our eyes on Jesus, our desire to be positive and God-oriented, will help to defeat sin (like focussing on Christ, thinking whatever is excellent).

Christ and Culture: Part 5, Christ and Culture in Paradox

- Description: Similar to the ‘Christ above Culture’ is the Christ and Culture in Paradox view. While the members of this group want to hold together “loyalty to Christ and responsibility for culture” (149), they believe that this cooperation is not a happy balance/union that the above-Culture group would like people to believe. Alongside the cooperation of Christ and culture, they stress on a severe‘paradox’ where a‘conflict’ exists between Christ and culture due to sin in culture; in the dealing of Christ with culture, we see both sin and grace.
- Some positives: This view rightly capture the biblical tension depicted for Christians in this world. For man is “under law, and yet not under law but grace; he is sinner, and yet righteous…” recipient of “divine wrath and mercy”(157). This is in fact a dynamic process, not a static rejection or acceptance of culture of the previous ‘models’ but rather we sense, almost from experience, that our dealing with culture is fraught with pain and peace.
- Some negatives: In one thing, Niebuhr says, that this position becomes static; it is in that the Christian loses the voice to say anything meaningful in/to culture. It is a position that leads us to accept culture (conservatism) because we see in each instance both wrath and mercy; and because we see both, there is a danger that we act in favor of neither.

Christ and Culture: Part 4, Christ above Culture

 - Description: This view does not make the ‘battle’ between Christ and culture (ie. Do not say either Christ or Culture), but rather it sees the ‘battle’ between God and man (Holy God vs sinful man) (117). The adherents stress that God orders culture, and thus culture is neither good nor bad. When man sins, his rebellion against God is expressed in cultural (actual) terms, yet that doesn’t mean that culture is bad. Culture, they say, is sustained by God, and they see the harmony (synthesis) between Christ and culture as the best way to address the ‘problem.’ Niebuhr notes, “They cannot separate the works of human culture from the grace of God, for all those works are possible only by grace. But neither can they separate the experience of grace from cultural activity; for how can men love the unseen God in response to His love without serving the visible brother in human society?” (119).
- Some positives: It attempts a fine balance between seeing Christ as part of culture (as the incarnation), and yet being outside culture (as God who sustains culture). Through this position, we can arrive at moral law for society, and even Christian involvement in society. Niebuhr explains saying that God created man as a social being and it is impossible for society to function without direction from God. The Church, therefore, while functioning for a spiritual purpose, has also an earthly purpose of being guardian/custodian of that divine law (136), and in that sense serves the world.
- Some negatives: One of the problems that bothers Niebuhr is that this position when pushed to its limit leads to the institutionalization of Christ and the gospel. This is evident especially when this position can draw attention away from the “eternal hope and goal of the Christian” towards instead the “temporal embodiment” in a “man-devised form” (147). Also, “they do not… face up to the radical evil present in all human work” (148).

Christ and Culture: Part 3, The Christ of Culture

 - Description: In this view, men/women ‘hail Jesus as the Messiah of their society, the fulfiller of its hopes and aspirations, the perfecter of its true faith, the source of its holiest spirit” (83). These people seek to maintain fellowship not only with believers with also with unbelievers. “They feel no great tension between church and world, the social laws and the Gospel,… the ethics of salvation and the ethics of social conservation or progress. On the one hand they interpret culture through Christ, where those aspects that are most like Jesus are given most honor. On the other hand, they interpret Christ through culture, selecting from his teaching that which best harmonizes with the best in civilization (83).
- Some positives: People tend to feel that only those who refuse to adapt to culture can make an impact on culture (blood of martyrs). However, history testifies that people were attracted to Christ also because of the “harmony of the Christian message with the moral and religious philosophy of their best teachers” (103) Also this group of people tend to attach themselves to many positions in society where they have the potential to make a deep impact in the lives of people.
- Some negatives: Niebuhr’s biggest problem with this view lies in distortion of Christ when seen with the intention to make Jesus conform to the best of society. We are left with a non-authentic view of Jesus.

Christ and Culture: Part 1

While in seminary I read the book by Richard Niebuhr, Christ and Culture. This book has stuck with me   through the years as I believe it has an accurate descriptions of how people and groups of people see how Christ interacts, or doesn't, with culture.  As for many of you that read this blog, you know my understanding where Christ is in culture: Christ uses culture.  In the next few weeks I will present a review of each of Niebuhr's 5 views, without any personal editorial comment (hard, I know). Enjoy! 

The enduring problem
- This chapter introduces us to the“enduring problem,” which to Niebuhr is the relationship between “Christianity and civilization” (1). This is a problem because we know Christ is perfect/sinless, and if culture is man-made (as Niebuhr shows it is), and since humans are imperfect/sinful, how can Christ mingle with imperfection? This is compounded by the fact that there are verses in the Bible that suggest we should be out of the world and also verses that suggest we should be in the world. This is even harder to see when the biblical literatures does not represent a single example of a belief that is represented in non-cultural forms. To show how Christians have attempted to deal with this “problem”, Niebuhr introduces and interacts with five views; Christ against culture, Christ of Culture, Christ above Culture, Christ and Culture paradox and finally, his recommended, Christ transforms culture.
- In this first chapter, Niebuhr attempts to ‘define’ who we mean by ‘Jesus Christ” and what we mean by “Culture”. About Jesus, Niebuhr states that our definitions of Jesus are inadequate (in the sense that they do not fully capture His totality), since they are culturally conditioned. But still he believes that they are adequate, for the purpose of meeting Him (14). Culture is defined as “the total process of human activity” and its result; it refers to the “‘secondary environment’, which man superimposes on the natural.” (32)

Worship Insight #4: Create a Unique Style

 When we moved to The Lake of the Ozark, we found a church that had voted all its officers out of office and wanted to move in a different direction. I had in mind what worship style I wanted, but had to do quite of bit of study to see if the surrounding area would want it. Our worship today is a lighter, softer, simpler way of worship, not just dictated by demographic, but also because other churches were using “my style” of worship and we didn’t want to duplicate.  We wanted to be unique.

The first thing that I did was designate money in the budget to hire a worship leader. I interviewed several and came upon with the one that God had placed before us to move our church into an excitable place where people can find God from where they are. We developed a liturgy and a huge repertoire of songs. We started using background tracks and videos and then God provided us with local musicians. Their presence tied us to the heart of the community. Their music reflected local tastes. They were familiar faces to many of our first-time attendees. For many of our people, a homegrown worship band compensated for having an outsider in the pulpit.

Music in church should relate to the local culture, Watch a bunch of Baby Boomers sing the original Christian words to the Drifters "Stand By Me" and you will understand what I hear, they will shed tears while worshiping God to a song by the Beatles they first heard as love-struck teenagers. Build a band that can incorporate local culture into your worship and you will own the loyalty of your community.

We teach our philosophy of worship to the band. Then we release them to function as they feel the Spirit is leading. Teach that person your philosophy. Then let God use him or her to give a unique voice to your congregation.

Many have asked since we are growing, “if we have to start a new service will it be the same or different?” If you are growing a service out of the walls of the worship center, you have a good thing going.  Don’t change your worship, remain unique.

Worship Insight #3: Worship as Fellowship

    Jesus turned worship on intersecting planes. He said all the law and the words of the prophets could be summarized in just two statements, "You must love the Lord Your God with all your heart, all your soul, and all your mind," and "Love your neighbor as yourself` (Matt. 22:37-39). Your climate of worship should move your people to love each other and God. It should also prod them toward doing good deeds.

    Interaction with God. through song, liturgy and teaching sets people up with warm feelings and a servant's heart. Personal interaction with others creates a trailhead toward meaningful ministry. Ministry itself is a form of worship as it gives outlet to spiritual gifts and the love God requires from each person. But for this to happen, you need time and space for your congrega­tion to get to know one another.

    I had a shocking experience in a previous church. A friend of mine visited for the first time. His take was that we were the least-friendly church in the area. After dusting off the crumbs of wounded pride, our leadership team re-examined our meetings and practices. We found that we made no provision for people to get to know each other except it our small groups. There was no easy opportunity to build friend­ships through our worship experience on Sundays. So in this re-start, we put our coffee and refreshment place right in the worship center. Now we have to kick people out of it to go home after worship. It is not hard to get God searchers to like each other. But you do have to make a plan and Then execute it.

    Besides coffee and bottled water,we serve free snacks. Some of our people treat the location as a second home. More importantly, it is a place to meet others. After meetings people hang out for hours. Having a place to meet greatly enhances the community aspect of church life, thus supporting our worship experience. A little thought will provide you with an important location or extend the worship experience lure the daily life of your congregation.

Mapping Your Passion

Passion is what you feel strongly about. It's important in assessment because it serves to both energize and provide the necessary direction for the exer­cise of the spiritual gifts. The biblical equivalent of this modern-day term is found in Paul's use of "ambition" in Romans 15:20.

An example of passion is found in the life of Paul was to preach the gospel to the Gentile. Ini­tially, his great passion was to preach the gospel (1 Cor. 9:16-23) to both Jews and Gentiles (Acts 9:15; Rom. 9:1-3; 10:1 ); however, because of the rejection of the Jews, he focused his full attention on the Gentiles (Acts 22:21; 26:17; Rom. 1:5; 11:13). In particular, he desired to preach the gospel to Gentiles in places where Christ was unknown (Rom. 15:20-21). This was what motivated Paul and gave direction to the use of his spiritual gifts.

There are several questions that will help you to discover your passion. Carefully think about each of the following questions:

 

1.      Do you have a strong attraction toward a group of people, or a par­ticular cause or pursuit?

2.      Is this based on some kind of strongly felt need?

3.      In light of your spiritual gifts, how or with whom do you desire to use these gifts?

4.      If God would allow you to do just one thing for the rest of your life, what would you want most to do?

 

In evaluating passion, a helpful assessment tool is a "life map." Constructing a life map involves taking some time and reviewing life from the present as far back as you can remember. This should include as many events as possible, such as conversions, high and low points, significant peo­ple, jobs, hobbies, leisure activities, and so on.

Record them in a brief one or two page journal. Use a time-line, a spiral, a graph, and a tree. The life map is a helpful tool that can be used with the other primary areas as well, such as spiritual gifts, temperament, leadership roles and styles, and the ministry lifecycle.

Once we have identified your passion and have established the motiva­tion and general direction of your spiritual gifts, how does this relate to your ministry?

If you should have a passion for someone or something else, this would hamper ministry. For example, if a person has the gift of teaching and a passion for theology, then the chances are they are good at reaching lost people will not be of primary importance to this individual. This isn't to say that this person will not reach lost people, but a passion for the lost will not be a strong motivating factor. Consequently, this person might be better off teaching in a school where a passion for theology and for students is essential.

While it's critical that all members of a church have the same vision, there's more room for variation in passion. It's the vision of the team that unites it and gives it direction as a whole. Everyone on the team knows the direction of the entire team, which is the Great Commission Mandate.