Tag: Christian Ethics

A Prayer Request and More Praise for My Book, I Pledge Allegiance

Like most authors, I always appreciate receiving feedback from my readers.  I am especially grateful whenever I hear a story about how my work has stirred positive transformation and been encouraging to someone, especially when that someone is trying to follow Jesus faithfully.

Below I have copied a very kind note I recently received from a minister who has read my newest book, I Pledge Allegiance: A Believer’s Guide to Kingdom Citizenship in 21st Century America (Eerdmans, 2018).

Thank you, pastor, for taking the time to be an encouragement to me:

“At the recommendation of [a] long-time friend and former parishioner… I just finished reading….for the second time…your book, “I Pledge Allegiance”. All I can say, David, is THANK YOU!!! You’ve helped me find some renewed sense of balance in what it means to live in this country at this time as a follower of Jesus. Having just recently retired from parish ministry… I’m aware of how often I waffled, especially in my preaching. There are times when I experience guilt and wish I could begin again to deal in a better way with the influences of congregants. And then there are those times when I’m grateful that I made it through without getting kicked out. The events of this past week put me into an even deeper depression. However, your insights and reminders have helped me immensely. Again, thank you!! And, please, keep writing. David”

In response to this man’s last sentence, let me say that I am trying to continue my writing.  But I am facing a few obstacles.  I mention this because, if you are a praying person, I could use your prayers about my next (possible) writing project.

I want to write a book about both(1)  the theological problems of Christian Zionism and (2) the human suffering entangled with American evangelicalism’s blind support for the nation of Israel.  The book will be half Biblical theology and half real-life stories.

The theology sections will explain the serious errors of “Christian Zionism” (i.e. those who believe that modern Israel is the fulfillment of Old Testament prophecy in need of the church’s, and America’s, wholehearted support).

The real life stories will describe graphic instances of Palestinian suffering and abuse that I have witnessed first-hand during my visits to the West Bank area (captured by the Israeli army during the 1967 war and kept under military occupation ever since).

My proposal for this book has now passed over a number of publisher’s desks.  One publisher said (I am paraphrasing), “Dave, we think this would be a good book, but your previous books haven’t been great sellers for us.  We don’t think we’d make much money from this one, either.”

Four other well-known publishing houses have all said something similar, “David, we like and agree with your proposal.  We think this would me a good book, but we can’t figure out how we would sell it.  Sorry.  Good luck.”

Needless to say, I am a bit frustrated and disappointed.  So, I would very much appreciate your prayers as I try to figure out where next to send the proposal.  I firmly believe this book needs to be written.

Otherwise, perhaps I am at the end of my writing career.  I hope not, but who knows.

What Readers are Saying about My Book I Pledge Allegiance

Not long ago a good friend and former colleague sent me a message with encouraging words about my new book, I Pledge Allegiance: A Believer’s Guide to Kingdom Citizenship in 21st Century America (Eerdmans, 2018). 

She unexpectedly bumped into another friend while they both were marching in a local protest demonstrating against president Trump’s immigration policies.

She passed along these kind remarks:

“…(my friend) mentioned that the men’s book club had finished reading I Pledge Allegiance this morning, and found it really good and deeply challenging in all the right ways – and also that he had been in touch with you to say how superb he finds the book. I’m really glad that he took the initiative to contact you!! He and I have been talking a lot about it recently, and how we need to keep it close by to help us to navigate the insanity.”

I could not be more pleased.  She describes everything I hope would happen when disciples wrestle with God’s word while considering the arguments found in my book.

I am pleased as punch.

If you haven’t yet read I Pledge Allegiance, please join the crowd of those who have and ask the Holy Spirit what He wants you to be doing for the kingdom of God in this world right now.

The War Prayer, by Mark Twain

Besides being a brilliant author and humorist, Mark Twain was a man of deep conscience.  But that won’t surprise anyone who has read his books.

From 1899 to 1902, the United States was embroiled in another of its imperialist wars.  This time in the Philippines.  Twain was a staunch opponent of American empire and publicly protested against the Philippine-American war.

His short story, “The War Prayer,” was submitted to the magazine Harper’s Bazaar in March, 1905.  The editor’s rejected it.  Because Twain was under contract, he couldn’t submit it to anyone else.  He wrote to a friend lamenting,

“I don’t think the prayer will be published in my time. None but the dead are permitted to tell the truth.”

The Prayer was finally published in 1923, thirteen years after Twain’s death.  When I was teaching, I made it a regular practice to read Twain’s story to my students.  It is as relevant for us today as it was in 1905.

 

The War Prayer

by Mark Twain

It was a time of great and exalting excitement. The country was up in arms, the war was on, in every breast burned the holy fire of patriotism; the drums were beating, the bands playing, the toy pistols popping, the bunched firecrackers hissing and spluttering; on every hand and far down the receding and fading spread of roofs and balconies a fluttering wilderness of flags flashed in the sun; daily the young volunteers marched down the wide avenue gay and fine in their new uniforms, the proud fathers and mothers and sisters and sweethearts cheering them with voices choked with happy emotion as they swung by; nightly the packed mass meetings listened, panting, to patriot oratory with stirred the deepest deeps of their hearts, and which they interrupted at briefest intervals with cyclones of applause, the tears running down their cheeks the while; in the churches the pastors preached devotion to flag and country, and invoked the God of Battles beseeching His aid in our good cause in outpourings of fervid eloquence which moved every listener.

It was indeed a glad and gracious time, and the half dozen rash spirits that ventured to disapprove of the war and cast a doubt upon its righteousness straightway got such a stern and angry warning that for their personal safety’s sake they quickly shrank out of sight and offended no more in that way.

Sunday morning came — next day the battalions would leave for the front; the church was filled; the volunteers were there, their young faces alight with martial dreams — visions of the stern advance, the gathering momentum, the rushing charge, the flashing sabers, the flight of the foe, the tumult, the enveloping smoke, the fierce pursuit, the surrender!

Then home from the war, bronzed heroes, welcomed, adored, submerged in golden seas of glory! With the volunteers sat their dear ones, proud, happy, and envied by the neighbors and friends who had no sons and brothers to send forth to the field of honor, there to win for the flag, or, failing, die the noblest of noble deaths. The service proceeded; a war chapter from the Old Testament was read; the first prayer was said; it was followed by an organ burst that shook the building, and with one impulse the house rose, with glowing eyes and beating hearts, and poured out that tremendous invocation:

God the all-terrible! Thou who ordainest,
Thunder thy clarion and lightning thy sword!

Then came the “long” prayer. None could remember the like of it for passionate pleading and moving and beautiful language. The burden of its supplication was, that an ever-merciful and benignant Father of us all would watch over our noble young soldiers, and aid, comfort, and encourage them in their patriotic work; bless them, shield them in the day of battle and the hour of peril, bear them in His mighty hand, make them strong and confident, invincible in the bloody onset; help them crush the foe, grant to them and to their flag and country imperishable honor and glory —

An aged stranger entered and moved with slow and noiseless step up the main aisle, his eyes fixed upon the minister, his long body clothed in a robe that reached to his feet, his head bare, his white hair descending in a frothy cataract to his shoulders, his seamy face unnaturally pale, pale even to ghastliness. With all eyes following him and wondering, he made his silent way; without pausing, he ascended to the preacher’s side and stood there waiting. With shut lids the preacher, unconscious of his presence, continued his moving prayer, and at last finished it with the words, uttered in fervent appeal, “Bless our arms, grant us the victory, O Lord and God, Father and Protector of our land and flag!”

The stranger touched his arm, motioned him to step aside — which the startled minister did — and took his place. During some moments he surveyed the spellbound audience with solemn eyes, in which burned an uncanny light; then in a deep voice he said:

“I come from the Throne — bearing a message from Almighty God!” The words smote the house with a shock; if the stranger perceived it he gave no attention. “He has heard the prayer of His servant your shepherd, and will grant it if such be your desire after I, His messenger, shall have explained to you its import — that is to say, its full import. For it is like unto many of the prayers of men, in that it asks for more than he who utters it is aware of — except he pause and think. “God’s servant and yours has prayed his prayer. Has he paused and taken thought? Is it one prayer? No, it is two — one uttered, and the other not. Both have reached the ear of Him who heareth all supplications, the spoken and the unspoken. Ponder this — keep it in mind. If you would beseech a blessing upon yourself, beware! lest without intent you invoke a curse upon your neighbor at the same time. If you pray for the blessing of rain on your crop which needs it, by that act you are possibly praying for a curse on some neighbor’s crop which may not need rain and can be injured by it.

“You have heard your servant’s prayer — the uttered part of it. I am commissioned by God to put into words the other part of it — that part which the pastor — and also you in your hearts — fervently prayed silently. And ignorantly and unthinkingly? God grant that it was so! You heard the words ‘Grant us the victory, O Lord our God!’ That is sufficient. The whole of the uttered prayer is compact into those pregnant words. Elaborations were not necessary. When you have prayed for victory you have prayed for many unmentioned results which follow victory — must follow it, cannot help but follow it. Upon the listening spirit of God fell also the unspoken part of the prayer. He commandeth me to put it into words. Listen!

“Lord our Father, our young patriots, idols of our hearts, go forth into battle — be Thou near them! With them — in spirit — we also go forth from the sweet peace of our beloved firesides to smite the foe. O Lord our God, help us tear their soldiers to bloody shreds with our shells; help us to cover their smiling fields with the pale forms of their patriot dead; help us to drown the thunder of the guns with the shrieks of their wounded, writhing in pain; help us to lay waste their humble homes with a hurricane of fire; help us to wring the hearts of their unoffending widows with unavailing grief; help us to turn them out roofless with their little children to wander unfriended in the wastes of their desolated land in rags and hunger and thirst, sports of the sun flames in summer and the icy winds of winter, broken in spirit, worn with travail, imploring thee for the refuge of the grave and denied it —

For our sakes who adore Thee, Lord, blast their hopes, blight their lives, protract their bitter pilgrimmage, make heavy their steps, water their way with their tears, stain the white snow with the blood of their wounded feet!

We ask it, in the spirit of love, of Him Who is the Source of Love, and Who is the ever-faithful refuge and friend of all that are sore beset and seek His aid with humble and contrite hearts. Amen.

(After a pause.) “Ye have prayed it; if ye still desire it, speak! The messenger of the Most High waits.”

—

It was believed afterward that the man was a lunatic, because there was no sense in what he said.

If Your Pastor is Packing Heat, You Need to Stop Listening to Him

Recently a good friend sent me a selection of articles from past issues of the Christian Century.   They all deal with Christianity and gun control.  More specifically, they contain stories about the ways various churches are dealing with concealed carry laws in their states and whether they allow guns in church. (You can read my previous posts about gun control and guns in church here, and here.)

I may revisit other articles in the future, but for now, I was especially struck by an article from pastor Kyle Childress entitled, “In Texas, Even the Pastors are Carrying Guns in the Pulpit” (3/7/16 in print, 3/16/16 online).

Several years ago I attended a public meeting sponsored by a cadre of local churches.  Several hundred people showed up at the local Hilton Hotel conference room.  At the end of his anti-Muslim rant, the visiting pastor/speaker boasted about the fact that he and all  his church elders carried their guns to every church activity, both inside and out of the church building, in order “to protect their flock.”

Contrast that man’s view of Christian faith with the following story excerpted from pastor Childress’s article:

“The rationale of gun-carrying church members is that they want to be ready to protect themselves and their families if an armed intruder enters the church.  But with the new [concealed carry] law in place, who will know if the person is an armed intruder or an armed visitor?…All visitors are now scrutinized, with every visitor being a potential threat.  At the same time, to demonstrate their enthusiasm for the new law, some churches are posting signs that say — as an act of outreach — ‘Guns Welcome Here.’

“I’ve been astonished at the level of fear associated with perceived threats that are just outside our doors ready to get us…I keep asking myself where the witness of Christ is in all of this. Many of the pastors who are carrying guns teach and preach a version of the gospel that’s different from what I know.  It is a gospel of everyone looking out for himself or herself, a gospel that says, ‘It’s a dangerous world, so get them before they get you…’

“One of my deacons, the dean of a nearby college, was in a faculty meeting listening to faculty members discuss how they were all getting guns.  The dean said she refused to carry a gun.  It got quiet in the room, then someone asked why.  She said she was not prepared to shoot and perhaps kill someone.  There

Jesus arrested on trumped up charges. Maybe if he had carried a gun…?

was a long pause and then ‘What would you do if someone threatening came into the classroom?’  The dean said, ‘I’d tell them about Jesus and try to show them the love of Jesus.’

“‘You could hear a pin drop,’ she told me later. ‘Everyone looked at the floor, and someone changed the subject.’

“During a sermon on baptism a few weeks ago, I explained why I would not be carrying a gun in the pulpit or anywhere else. ‘It has to do with baptism,’ I said.  ‘When I went down into the waters of baptism, I did not come out to strap on a gun.  I came out entering into the life of the crucified and resurrected Jesus Christ.’  I went on, ‘In baptism our lives are no longer our own.  We belong to Christ.’  I could see and hear some crying in the congregation…”

Our lives are no longer our own.

We belong wholly and completely belong to Jesus Christ to do with as He pleases.

If your pastor is packing heat, I am afraid that he doesn’t have wisdom enough to lead a conga line, much less the people of God.

Stories of Self-Denial, 3

I believe in miracles.  More precisely, I believe that God works miracles today because I have experienced them in my life.

Peter follows Jesus onto the water

Miracles pose a problem for comfortable Christianity.  They require faith.  Faith in the sense of taking a risk.  Faith in the sense of pushing off into the unknown, realizing that if God does not come through for you, then you are sunk, done, in trouble.

Those who have seen God perform such miracles know two things.

First, you venture out in faith because you know it is the only way for you to obey Jesus, not because it sounds cool or would give you a neat story to tell others.  Rather, you are convinced that not venturing out into the unknown would be disobedient.  Somehow or another you simply know that the Lord has told you, “Get going.”

Second, since faith is always a risk – if nothing is ever put at risk, then I am not living by faith – miracles arise from acts of self-denial.  The faithful disciple walks a sometimes crazy-looking path that frequently turns us

Jesus heals a man in the synagogue on the Sabbath

away from security, away from safety, away from comfort, away from things we have always wanted.  Miracles can only happen for those willing to embrace insecurity, discomfort, loss, and sometimes danger in the cause of following Jesus.

So, I have decided to continue my autobiographical account of self-denial by sharing a few miracle stories.  By sharing these stories, I hope to praise God for the great things He has done in my life.  I also hope to enlist my readers in praising the Lord by venturing out yourselves, taking faithful risks through your own obedient acts of self-denial, acts that will demonstrate God’s faithfulness in your lives, too.

Towards the end of my studies at Regent College (check out my earlier posts here and here that bring us to this point) I arrived at the conviction that

King’s College, University of Aberdeen

Jesus was calling me to study for my Ph.D. at the University of Aberdeen, Scotland.  (I will tell that story another day.)

The main obstacle to this plan was our complete lack of money.  Graduate studies overseas would be expensive.  What to do?  Reason told us drop the idea like a hot potato because it was simply ridiculous.  You can’t shove a square peg into a round hole, and you can’t do expensive things without money.

Fortunately, I have never been particularly fond of the idea of limiting myself to a “realistic life.”  In fact, for many years I have regularly recited to myself a little mantra that I came up with – I will only deal with what is real in order to strive for God’s ideal.  (Yes, I wish I had more opportunities to preach in African-American churches.)

King’s College interior courtyard

So, Terry and I began to pray, asking for guidance in two areas.  One, did the Lord really want us to go to Scotland, or was it just my own idea?  Two, if we were supposed to go to Scotland, how would we get there?  We didn’t have any savings and getting enough money in loans was impossible for us back then.  What were we to do?

Terry and I decided to set out a “fleece,” not unlike the Old Testament story of Gideon in Judges 6:36-40.  (Whenever I tell this story to young people, I always insist that they not make this a common practice.  It is not a normative way to pray, but it worked for me, so it is part of my Christian story.)

We began to pray for the money we needed.  Except, we were always praying for money, money to pay the bills, to buy groceries, you name it.  How would Scotland money look any different from our regular money miracles?  We finally decided to pray for lots of money in a short period of time.  We looked into the cost of airline tickets for our family of 4 and decided to ask God for enough cash to buy them.  That would get the ball rolling.  As I recall, 4 tickets were about $2,000 in those days.

We further decided that we would not share this particular prayer request with anybody, not with friends, our Bible study group or church.  It was between us and the Lord.  So, we prayed daily that if this cockamamie idea was, in fact, God’s will for our lives, then He would give us $2,000 dollars in big donations within 4 weeks.  If this didn’t happen, then we knew it was not God’s plan for us, and we would pursue something else.

Before the first week was over, I opened our post office box in downtown Blaine, Washington one afternoon and saw a large, white envelope looking as pregnant as a white envelope could possibly look.  I opened it up to find $1,000 in cash.  To this day, we do not know the identity of our generous benefactor.  But that’s OK because the Lord Jesus knows exactly who it is, and their reward is waiting from them in heaven.

I ran home, showed the envelope to Terry, and we thanked the Lord for His wonderful generosity.  It was a large donation in a short period of time, no doubt.  But I also reminded Jesus that if he wanted us to go to Aberdeen, he had only answered half our prayer.  We still needed an additional $1,000 within the next 3 weeks.

We continued to pray for guidance.

To make a long story short, before the month was over we received 2 additional, large gifts from out-of-state friends that brought the total amount to $2,500.  It certainly appeared to be a clear answer to our prayers.  So, the decision was made.  We were moving to Scotland!

But we only had enough money to buy the airline tickets, which we promptly did.  We also needed money for tuition, living expenses once we arrived and, first of all, a student visa.

If there is one thing I have learned about following the Lord, it is to take the journey one step at a time.  Rather than worry about tuition and living expenses, I tackled the visa issue first.

I sent a letter to the British embassy applying for my student visa.  At that time, student visa applications required documentary proof of adequate funds for at least one year’s living expenses and tuition.  We had no money at all.  We hadn’t prayed for that much money yet.  But, I figured since God was leading me to Scotland that I would mail in my application anyway.

Imagine my disappointment when my visa application was denied.  How could that be?

There was only one thing to do.  I needed to explain to the ambassador what was at stake.  So, I sat down and wrote a letter to the embassy.  I wish I had kept a copy for myself.  Let me give you the gist of what I said.  It went something like this: “Dear Mr. Ambassador, I am a Christian.  I believe that Jesus is calling me to study in Scotland.  I may not have all the necessary funds now, but I know that the Lord will not ask me to do something that He will not also finance.  Don’t worry, the money will come as needed.  If you continue to deny me the visa that I require, you will be standing in the way of God’s will for my life.  I don’t think you want to do that.  It never turns out well.  Sincerely, David Crump”

Voila.  Guess what.  My next letter from the British embassy contained a student visa!  Don’t tell me God doesn’t work miracles.

I could go on and on.  For the next 3+ years we watched God perform one big miracle extravaganza.  There are too many stories to tell here.  I will only say that I was annually required to meet with British immigration officials when I applied for next year’s visa.  I never had sufficient funds to meet their requirements.  I never had a year’s worth of living expenses to prove that I would not be working illegally.  With the exception of one year when I was awarded a national fellowship, I never possessed a year’s worth of tuition.  All I could do was enter every interview believing that Jesus was giving me another opportunity to share the gospel with someone in the British immigration service.  I would praise my Savior by sharing the latest miracle stories describing how the Lord Jesus continued to meet our needs.

For the next 3 years my interviews all went something like this:

Agent:  Show me your papers, bank statements, etc. please.

Me: I put my papers on the table, such as they were.

Agent:  Is this all?

Me:  Yes. That’s all.

Agent:  You don’t have enough money to live here for another year.  What are you doing?  What’s your plan?  How will you survive?

Me: I am a Christian, and the Lord Jesus takes care of my family.  We pray for what we need, and he gives it to us.  I would then tell him a few of our most recent miracle stories to illustrate my case – and to praise the Lord.

At this point, the agent had every reason to withhold my visa, tell me that my time of study was over and then evict us from the country.  But that never happened.  Year after year I listened to an immigration official say something like this: “I have never heard anything like this before.  But whatever you are doing seems to be working for you.”

He would then hand me my new visa and call for the next student.

Yes, I earned my Ph.D. from King’s College, University of Aberdeen, Scotland.  We enjoyed life in Scotland for slightly more than 3 years.  The Lord kept all of his promises to us.  I wish I could say that Terry and I floated from one miracle cloud to the next while living carefree, blissful lives. But I would be lying.

At times, those years also felt like God was putting us through a faith-meat-grinder.  I am not a perfectly faithful person.  We experienced some of the most stressful, worrying, difficult periods of our lives, times where we lived with tears, anxiety and headaches (literally).  Our faith was tested in ways we never anticipated.

We learned firsthand that hardship is also a common feature of miracle stories.  Since tests are an essential ingredient of God’s strategy for strengthening faith (James 1:2-8; Hebrews 12:7-11), and faithful risk-taking is essential to the appearance of miracles, few if any miracles will ever occur that fail to stretch our faith, seemingly to the breaking point.

Praying for miracles is not for the faint of heart.  Obedient discipleship is not always a bed of roses.  But oh, my goodness…nothing in this world could ever tempt me to trade in my front row seat to witnessing the awesome, unbelievable work of God, the overwhelming measure of His loving kindness, and His perfect faithfulness to someone like me.

 

P.S.  Which also reminds me of this important lesson:  faith has more to do with the decisions we make and how we act than it does with the way we feel.

A Journalist’s Code for Christians

One of the bloggers I always enjoy reading (while not always agreeing with her) is the freelance journalist Caitlin Johnston.  Caitlin recently wrote a post reflecting on a tweet from Tim Black, host of the YouTube program, Tim Black at Night.

Here is an excerpt from Caitlin’s blog:

“Last night, one of my callers said we needed journalists and commentators willing to die for the truth,” Black tweeted. ‘I disagreed. We need journalists and commentators willing to give up their status, quit their jobs and make less money telling truth and sadly to most that’s the same as dying.’

“There’s so much truth in that I just want to unpack it a bit and riff on its implications from my own perspective. What would happen if a significant percentage of journalists got fed up with spoon feeding lies to a trusting populace and decided to place truth and authenticity before income and prestige? Or, perhaps more realistically, what if people who are interested in reporting and political analysis ceased pursuing positions in the plutocrat-owned mass media and pursued alternate paths to getting the word out instead?…

“…as Tim Black said, once you’ve set your sights on climbing to the top of the establishment media ladder, abandoning it can feel like death. And indeed, it is a kind of death: a death of the identity one builds up around the possession and pursuit of the power, prestige and wealth that comes with the realization of that goal. It’s a death of an egoic structure, one that a whole lot of energy has gone into upholding. Serving power has been both financially and socially rewarding for as long as there have been governments.”

Now, reread Caitlin’s post and replace the references to journalists, reporters and political analysts with words like pastors, Christians, and church leaders.  Notice what happens?  We end up with a perfect description of Jesus’ call to Christian discipleship – people who are willing to suffer and die for living a life of faithfulness to the Truth – and his warnings about the many temptations waiting to sidetrack his people – selling your conscience for the sake of ego, wealth, prestige, power and fame.

I am reminded of the message I heard this Sunday at my church.  The concluding text was Matthew 16:24-26.  Jesus says to journalists, reporters, Christian journalists, and Christian reporters of all stripes, as well as butchers, bakers and candlestick makers:

“If anyone would come after me, they must deny themselves, take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it. What good will it do for a person to gain the whole world, yet forfeits their soul?”

The church in this country is well and truly lost until it swells with genuine kingdom citizens who have so completely “died to themselves” that the prospects of physical suffering, professional loss, private shunning and even death for the kingdom teaching of Jesus Christ is not only considered inevitable, but is eagerly embraced because we know that then and only then have we fully experienced “the fellowship of sharing in his sufferings, becoming like him [Jesus] in his death” (Philippians 3:10).

Good journalists and faithful disciples are like kissin’ cousins.  They both devote their lives to honestly reporting the truth regardless of the cost.

This was the goal of Paul’s life.  It ought to be ours, too.

A Review of “From Here to Maturity” by Thomas Bergler, With Commentary on the National Disaster that is American Evangelicalism

From Here to Maturity: Overcoming the Juvenilization of American Christianity (Eerdmans, 2014) is the sequel to Thomas Bergler’s acclaimed book, The Juvenilization of American Christianity.  (See my review).  In his second book, Bergler offers practical advice for church leaders searching for remedies to the problems of perpetually juvenile congregations.  The goal is to grow churches of maturing disciples not content with permanent states of spiritual adolescence.

Chapter 1, “We’re All Adolescents Now,” briefly reviews the conclusions of Bergler’s extensive historical survey in The Juvenilization of American Christianity.  Once again, he defines juvenilization as “the process by which the religious beliefs, practices, and developmental characteristics of adolescents become accepted – or even celebrated – as appropriate for Christians of all ages” (2).  We should probably add the word indefinitely or forever to this definition.  Everyone is a juvenile at some point, but it should be short-lived, not a permanent condition.

The congregational expression of adolescent faith is a strong preference for “emotionally comforting, self-focused, and intellectually shallow” church services and worship experiences where a person’s connection to Christ is typically described as “falling in love with Jesus.”  The vocabulary of teenage romance becomes normative for all Christian faith among all ages, all the time.

After diagnosing these problems, Bergler provides a good, if brief, survey of maturity vocabulary in the New Testament, highlighting passages that distinguish mature from immature faith and the essential characteristics of mature Christianity (for example, see Hebrews 5:11 – 6:12).  Chapter 2 then elaborates on the New Testament descriptions of how this spiritual growth can be nurtured, including the fact that such development is not optional.  It is not ok to remain content with a juvenile faith.  Mature Christians are described as:

  • knowing “foundational Christian teachings well enough to explain them to others” (38)
  • able to discern the differences between sound and unsound teaching, encouraging the one and opposing the other while putting it into practice
  • embracing suffering and trials, especially for the sake of the gospel, as essential aspects of maturation
  • understanding that they are “being conformed to the death and resurrection of Christ,” especially by their sacrificial service to others (39)
  • devoted to the unity and development of the church, rejecting unloving actions intended to cause division (41)
  • actively “putting off the old self and putting on the new self” while displaying Godly character (42).

The process of spiritual growth requires (1) sound teaching on the importance of Christian maturity and what it looks like within the context of (2) personal relationships where mature believers can serve as “spiritual parents” to newer believers, modeling the maturation process in community.

The remainder of the book explores specific ways for church leaders to become intentional and specific in their promotion of congregational maturity across all age groups.  Chapter 3, “Helping Adults Mature,” grapples with motivating and instructing the current generation of juvenilized adults who have never known anything other than “youth group” Christianity.

One of the greatest challenges to this demographic is the development of mature emotional patterns.  Bergler says, “Among contemporary American Christians, it seems that feelings are too often obstacles rather than resources for spiritual growth…They think that the way to grow closer to God is to seek new and better emotional experiences” (72).  Bergler encourages leaders to adopt Dallas Willard’s useful model of VIM, referring to a strategy for implementing Vision, Intention, and Means.

Chapter 4 elaborates on the need for congregational-wide planning by refocusing on healthy youth group strategies.  Juvenilization is the result of adolescent ministry strategies expanding throughout congregational life and becoming normative for all age levels.  Bergler’s maturation strategy encourages youth ministries to adopt processes of spiritual growth that are transferable throughout the entire congregation.  The road of spiritual influences would be a two-way street, from youth to adults as well as from adults to youth.

This chapter is the lengthiest and most elaborate section of Bergler’s book.  I suspect that many readers will find his suggestions too programmatic and complex for their liking.  It certainly appears overwhelming, at least it did to me.  But Bergler offers a number of practical suggestions for modifying, adapting and customizing this material in ways that keep the Biblical essentials while allowing for flexible implementation.  It is well worth studying the results of his research and then brainstorming with others about the best ways to implement processes for congregational maturity in your church.

Living in a culture that can be very anti-intellectual – within the church, this attitude typically expresses itself in “anti-theological” language; we have all heard it – Bergler emphasizes the importance of leaders teaching sound theology to their congregations.  Good teachers figure out ways to make Christian theology accessible and practical while highlighting its importance.

Allow me to quote at length from Bergler’s conclusions on the centrality of theology:

“First, theology provides the basic truths and principles of discernment that every mature Christian must embrace…Both the biblical and sociological evidence confirm that churches that help people learn, love, and live theology (as opposed to just having uninformed good feelings about God) tend to produce more spiritually mature Christians…

“Second, theological reflection can help church leaders identify the barriers to spiritual maturity in their congregations.  Often it is not the official theology of the church that hinders spiritual maturity; rather, it is the lived theology of the congregation that gets in the way…When churches find it hard to get adults to care about the youth ministry or to get young people to care about the rest of the church, a lived theology of the church that does not challenge American individualism and age segregation may be one of the causes” (112).

Amen.

Bergler’s final chapter, “From Here to Maturity,” links to several diagnostic indices offering tools for congregational assessment.  Understanding a congregation’s current maturity level is a preliminary step in determining the right strategy for moving forward.  Again, some readers will find this chapter too programmatic for their liking.  Leaders who ignore his advice, however, do so at their own peril.  Remember James’ warning that “teachers will be judged more strictly” (3:1).

To illustrate his analysis for the need of remedial leadership, Bergler focuses on congregational worship and the importance of changing the style of music to which so many American church-goers have become accustomed – though he does touch on other issues as well.

Bergler is particularly concerned about “the ways that certain contemporary worship practices mimic pop culture” (127).  And, No, he is not a fighting-fundi condemning rock-and-roll in church.  He is analyzing musical content and the patterns of thought and expression embedded in the lyrics.  A brief but important discussion of research in cognitive psychology explains how musical preferences can “hard-wire” our neural circuitry into “schemas” or mental, neural patterns that “reinforce patterns of thinking and behaving” without our ever realizing the ways in which our brains are being programmed (130).

Bergler focuses on two problems in contemporary worship:

First, a great many contemporary worship songs are me-focused rather than God-focused.  A congregation can easily spend more time referring to themselves, singing about things they are going to do, rather than focusing on our Triune God, declaring the things that He has done.  There is a proper time and place for talking about ourselves – especially as we confess our guilt and sin, repent and ask for forgiveness; rarely performed acts of worship in non-liturgical churches nowadays – but for many congregations singing about oneself is the main course all the time.

Second, a great deal of contemporary church music “draws from the North American culture of romantic love” (126).  The result is that “falling in love” or “being in love” with Jesus becomes the central image of Christian living.  True love becomes the agent of salvation (131), despite the fact that New Testament passages using marriage or marriage feasts as metaphors for Christ’s relationship to the church never tell believers that they should be in love with Jesus (check out the passages listed on page 133).

Allow me to quote Bergler at length one last time:

“Slow dance worship songs are drawing on American cultural scripts about romantic relationships for their emotional impact. Those exposed to a steady diet of this music will be tempted to embrace the Christian life as a kind of romantic infatuation…such Christians may develop a self-centered relationship with Jesus…They will value the way Jesus makes them feel and will be much less concerned about the theological content of the faith.  Too many slow dances with Jesus may reinforce immature forms of the Christian life (132).

“A relationship with Jesus the master involves training and submission, not just emotional comfort…Followers of Jesus give up all claims to their own life and devote themselves to joining him in his kingdom mission…Slow dance worship music does little to grow mature Christian communities.  With its emphasis on the one-on-one relationship between Jesus and the believer (“Jesus I am so in love with you”) it does nothing to counteract the rampant individualism in American society. The particular brand of individualism found in this music emphasizes how God fits into my life and provides me what I need, not how I need to fit into God’s kingdom.  In other words, it reinforces the therapeutic or even narcissistic religion that is rampant in contemporary America” (134-135).

Bergler offers some excellent advice on how to sensibly address these issues and implement much needed changes in church life.  I recommend reading his book for yourself to discover the details of what he suggests.

As I conclude this review, I find myself meditating on the abysmal spiritual condition of American evangelicalism in this era of Trump and wondering to what extent Bergler’s diagnosis of juvenilized Christianity helps to explain the many current, evangelical political behaviors that I find utterly abhorrent, even down-right pagan.  Remember, 81% of self-identified evangelicals voted for this man.  White evangelical support for Trump remains at an all-time high despite his noxious behavior, war-mongering, flagrant disregard for common decency, dehumanizing of others — especially women — immigrants and people of color, pathological lies, misrepresentations and stunning political ineptitude.

It makes perfect sense to me that our malignantly narcissistic, petulant man-child of a president continues to ride the wave of support given to him by equally self-centered, childish, anti-intellectual, evangelical “Christians” who have never learned the value of spiritual discernment, theological acumen, self-denial, or obedience to the kingdom mission of Jesus Christ before every other distraction.

In the book of Revelation, John the Seer warns the church about their need for spiritual maturity if they hope to stand firm until the very End.

“This calls for patient endurance and faithfulness on the part of the saints” (Rev. 13:10).

“This calls for patient endurance on the part of the saints who obey God’s commandments and remain faithful to Jesus” (Rev. 14:12).

Another of history’s many antichrists (see 1 John 2:18, 22; 4:3; 2 John 1:7) now sits in the oval office.  Thus far, America’s juvenilized evangelicals remain Trump’s staunchest supporters.  The devotees most lacking in conscience impute to him an almost messianic status as The One sent to us by God.  What further proof is needed of the destructive social consequences born of wholesale, unapologetic childishness among God’s people?

The shepherds who failed to instill maturity throughout their flocks, who never even thought to ask the right questions, will one day be held accountable for their neglect of God’s children.  They will “weep and wail” because of their faithlessness (Jeremiah 25:34-35).

The church is not exempt from divine judgment.  We dare not forget Israel’s own pitiful example:

“Like a woman unfaithful to her husband,

so, you have been unfaithful to me,

O house of Israel,” declares the LORD…

A cry is heard on the barren heights,

the weeping and pleading of the people of Israel,

because they have perverted their ways

and have forgotten the LORD their God.

“Return, faithless people;

I will cure you of your backsliding.”…

Surely the idolatrous commotion on the hills [e.g. Capitol Hill]

and the mountains is a deception;

surely in the LORD our God

is the salvation of Israel.  (Jeremiah 3:20-23)

Am I suggesting that there is a straight line from slow-dancing with Jesus to embracing Donald Trump?  No.  But circuitous, evasive lines full of detours, while trickier to trace out, are no less significant.

And we all know that subtle, hidden connections can be more dangerous than obvious straight lines.

Stories of Self-Denial, 2

Having confronted my earlier failure to ask Jesus what he wanted to do with my life, I completed my undergraduate degree in wildlife biology and did something I would have never thought possible – I stepped into Christian ministry.  (Check out part 1 of this story here).

My friend, Marv Anderson, convinced me to join the staff of Inter-Varsity Christian Fellowship.  Terry and I moved to Salt Lake City, UT where I worked on the campus of the University of Utah.  Four years of campus ministry with university students convinced me that I had to pursue graduate work in theology and Biblical studies, but that pastoral, parish work was the last thing I would ever consider.

Jesus had certainly been answering my daily prayer that he teach me to love people, but he hadn’t altered my basic makeup as an introvert.  Yes, I was learning to care deeply about others, but they still exhausted me.  I couldn’t imagine becoming a pastor, dealing with the messiness and conflicts of congregational life day after exhausting day.  So, I searched for a graduate school offering advanced degrees in Christian theology without directing students into the pastorate.

I enrolled in Regent College, Vancouver, B.C.

My first year at Regent blew my mind.  I absolutely loved studying theology, church history, Biblical studies and languages.  Perhaps I will share more miraculous stories from my time at Regent in future posts.  Terry and I were the beneficiaries of many, many miracles during those years.  We also made a number of life-long friends.  Those years living in Blaine, Washington were foundational in making us the people we are today.

But, alas, in my second year of study, the leadership at Regent College double-crossed me!  The powers-that-be decided to add a Masters of Divinity program to their catalogue.  An M.Div. degree is the standard gateway course of study for would be pastors.  To make matters worse, I began to sense that God was calling me to switch programs and enter the M.Div. program.  Yikes!

Following Jesus is a mysterious way to live.  For instance, how do you know when an invisible God, whom you have never seen, who does not speak in an audible voice (at least, not to me) is “telling” you to do something?  And not something in general, like “be a nice person,” but something very specific, like “change your major and enter the M.Div. program you have been running away from”?

Well, you just do.

Following the Holy Spirit is one of those things a person has to experience for themselves in order to understand it – and here I am using the word “understand” very flexibly.  Some would say I am stretching it beyond recognition.  Real Christianity is always mystical at its core.  If a person says they follow Jesus but has never experienced the ineffable compulsion to do this, go there, start that, move over here – especially when those urges direct you in ways that run contrary to your personal preferences – then I would suggest that person is only pretending to follow Jesus.

Remember, the way of Jesus is a way of self-denial.

I pushed back against God’s mystical shove towards the M.Div. program for weeks.  Yet, try as I might, I could not shake the sense that Jesus was telling me to sign up.  My early morning devotional times became lengthy wrestling matches where I worked hard at convincing God that he was making a terrible mistake.  If he had wanted me to become a church pastor, he should have made me a different person.  I simply did not have the proper personality to become a successful church minister.  Why had He made me this way if that was His design for my future?

I still remember the moment of my surrender, actually if was more like a collapse, as if it were yesterday.  I was spiritually and emotionally exhausted.  It is not easy to fight against your Creator.  At least, not if you are trying to love Him at the same time.  In the early morning darkness, sitting in my Blaine living room, I prayed this prayer:

“Ok Lord.  I think that you are making a big mistake.  You made me in such a way that I can never be anything more than a second-rate pastor.  But if that is what you want me to do, then I will try to become the best second-rate pastor I can be.”

That morning I went to the Regent registrar’s office and switched my course of studies to the M.Div. program.  I did not know where or how I could become a minister, since I had no denominational ties or support.  But when Jesus tells you to do something, it’s best to leave the future necessities to Him.  He knows how to work out the details.

I did eventually become the pastor of a church in Salt Lake City.  I was there for 9 years.  When people ask me about it, I sometimes quote a line from the opening of Charles Dickens’ novel, A Tale of Two Cities:  it was the best of times; it was the worst of times.

The Lord and I continued to have regular wrestling matches.  Many were the prayers that repeated my fears: “I told you, Lord!  Why am I here?  I am in over my head. I feel like I am drowning. You should have made me a different kind of person.”  And then the prayers would resolve themselves in a new moment of surrender: “But I know you brought me here, Jesus.  It’s up to you to make this work.  I’ll continue to try my best, but I need all the help you can give me.”

During those 9 years of pastoral ministry, I also experienced more of the grace, mercy and the power of God than I had ever dreamed possible.  All together our church body grew in maturity as we shared in more miracles, saw more lives changed, helped more new people enter into the kingdom of God and witnessed more genuine discipleship than I had ever seen before.  I experienced genuine Christian community in very profound ways through the love and support of church members who helped carry me through some of the hardest times of my young life.

I miss those 9 years even as I never want to relive them.  All I can tell you is that, in every way at all times, our God is always good.

We rarely, if ever, know what is best for us.  Heck, we don’t even know what is mediocre.  But Jesus does, and he wants to guide us into a peculiar way of fulfillment through self-sacrificial service because sacrifice is the way of fulfillment – at least, it is for people who follow Jesus.

Jesus says, “Everyone who wants to come after me must deny themselves, take up their cross and follow me.  Anyone trying to save their life will lose it.  But whoever loses their life for me and the gospel will find it.”

Stories of Self-Denial, 1

With the encouragement of some close friends, I have decided to share a few stories with you from my life.  I have been following Jesus – not always with perfect faithfulness, but those are a different set of stories; I mention that fact here to clarify that I am not making any claims to an exceptional Christian life, only a Christian life – for some 45+ years.

I don’t have as many years ahead of me as I have trailing behind me.  Lately, I have felt the Holy Spirit’s prompting, I suspect (I am not certain; that’s why I asked my friends’ advice), to share these experiences for the encouragement of others.  The memory of God’s good work should not die with the individual.  And God has been very good to me over the years.  These stories are told here in order to praise God by letting you know how good He has been to me.  (Check out my post about the Biblical meaning of “praise.”)

I firmly believe that self-denial is at the heart of obedient Christian discipleship.  Jesus could not speak any more clearly.  He says:

“If anyone wants to follow me, they must deny themselves, take up their cross and follow me.  For whoever wants to save their life will lose it, but whoever loses their life for me and the gospel will save it.” (Mark 8:34-35)

Self-denial is the heart of the good news.  Self-denial defined every day of Jesus’ life on earth.  The crucifixion was Jesus’ ultimate act of self-denial.  Now he says to us, “Follow me.  Be like me. Live like me.  Be willing to die like me.  Say ‘No’ to your own selfish interests and submit entirely to the Father in heaven like me.”

It is impossible to be a disciple of Jesus Christ without learning to recognize those forks in the road where God tells us to abandon our own plans and walk in a different direction.  I am blessed in that the Holy Spirit has allowed me to recognize a few of those forks over the years.

Denying yourself is not easy.  In fact, it can be painful.

It’s not something we can do expecting immediate “blessings.”  Sometimes the rewards for obedience don’t appear for years.  Maybe they won’t appear until eternity.  At other times, the benefits become obvious in the moment.  In any case, we don’t follow Jesus because he is a cosmic gumball machine dispensing instant, observable blessings for our every action.

Sometimes self-denial entails immediate suffering.  But we do it anyway, gladly, willingly and repeatedly simply because we need to be with Jesus.  We love him, and we know that life does not make sense for us anywhere else but at his side.  As Kierkegaard wisely observed:

“If you will believe, then you will…accept Christianity on any terms…then you will say: Whether it is a help or a torment, I want only one thing, I want to belong to Christ, I want to be a Christian.”

For as long as I could remember, I had always wanted to be a wildlife biologist.  Trekking through the wildness, studying wild animals, learning their hidden secrets and behaviors that no one else had yet to witness, this was my lifelong dream as a child.

I chose my university accordingly.  The University of Montana was the only place for me.  Between its department of Wildlife Biology and the presence of Dr. John Craighead, my childhood hero and an American pioneer in modern ecology and wildlife studies, moving into the university dormitory made me as happy as a 17-year-old pig in slop.

I had qualified for the on-campus work study program so I hightailed it over to the office of the Montana Cooperative Wildlife Research Unity, founded by Dr. Craighead, and I asked for a job.  Over the next several years my dreams started to come true.  I became an assistant to several doctoral students, helping them in their field research.  I was living my dream and the signs all seemed to say, ‘Full steam ahead.’

But I also hooked up with another group in my freshman year:  Inter-Varsity Christian Fellowship.  I attended their Large Group meetings.  I joined a Small Group Bible study, and I became friends with the local IV staff-worker, Marv Anderson.  (Marv and his wife Doreen are dear friends to this day.  I consider him to be one of my spiritual fathers.  Every believer needs someone like Marv in their life.)

Believe it or not, I had been born and raised in the church, but I had always thought very independently about my life.  At the university I began to rub shoulders with young people who talked openly about God’s will for their lives.

What?!  You mean following Jesus meant that I couldn’t just chase after any career I wanted?  I was supposed to pray, listen for answers, ask others for advice and do the things God wanted me to do????  Yikes!  Admittedly, I may have been sleeping during those particular lessons at church, but this was a brand-new attitude for my teenage, embryonic Christian faith.

But, with lots of helpful encouragement and advice from Marv and others, that’s exactly what I began to do.  And I started to realize new things about myself.

First, the Holy Spirit opened my eyes to see that, in large part, my career choice was driven by a major problem in my character.  I have always been an introvert.  Not that there is anything wrong with being an introvert.  I am quite happy with myself in that regard.  But this young man had gone much further into himself and become a good old-fashioned misanthrope.

I did not like people very much.  I was angry and antisocial – yeah, why in the world had I sought out Inter-Varsity?  It must have been the Holy Spirit again.  And I came so see that my desire to live alone in the wildness had as much to do with my dislike for the rest of the human race as it did with my love for animal life.  Yet, I was increasingly impressed by the fact that Jesus loved people.  And if I wanted to follow him, then he wanted me to love people too.

That realization caused me to seriously question whether I could continue calling myself a Christian.  I knew in my guts that no one could say they believed in Jesus while hating other people.  Yet, the last thing I was interested in was learning to love others.  Heck, I didn’t even like myself most of the time!

After a period of great internal wrestling, I concluded that I couldn’t walk away from Jesus.  I knew that I was lost without Him.  It was up to me to change, whether I liked it or not.  So, I added two new requests to my time of daily prayer.

First, I asked Jesus to teach me how to love people as he loved them, to give me his heart for others.

Second, I confessed that my plans for wildlife biology were my own.  I had never before asked the Lord what he wanted to do with my life.  So, I started asking, ‘Jesus, what are your plans for my life?  What did you make me to do?  If you want me to be a biologist, great.  But if you want to take me somewhere else, I will give up biology and do whatever you want.’

If you have checked out the biography on my blog, you will know that I have never worked as a biologist.  After graduation I followed a path into Christian ministry.  Something I never imagined I would do.  I said ‘No’ to my life-long plan – in the middle of seeing it all come true! –  because it had always been my plan.

It turned out that Jesus had a better idea for an introverted misanthrope who had also been given some unexplored gifts in communication and public speaking.

I have never regretted my decision to walk away from biology.  God’s plans for me have meant considerable hardship, at times.  The journey hasn’t always been easy.  There are more stories yet to be told.  But I have never been sorry for the choices I made, because I believe there was no other way for me to keep following after my precious Savior, Jesus Christ.

I thought I was going to the University of Montana to work with John Craighead.  Actually, I went there to meet Marv Anderson…and, of course, my wife Terry.  I had never heard of Marv before, but his model of faithful discipleship changed my life forever.

Learning “to deny myself” ended up saving me from deep personality flaws that were steering me into a life of isolation and loneliness.  Had I stubbornly held on to the person I was at the time, I would have eventually been lost.

Believe me.  Jesus always knows best.  Even when his direction is hard.

Reading Religion Reviews My Book, “I Pledge Allegiance” #readingreligion # americanacademyofreligion

Eerdmans Publishers recently notified me of the first (to my knowledge) online review of my book, I Pledge Allegiance: A Believer’s Guide to Kingdom Citizenship in 21st Century America.  You can find the review here at the Reading Religion website (an outlet of the American Academy of Religion).

Jacob Alan Cook, an Adjunct Professor of Religion and Philosophy at Friends University, is very kind in offering a positive review of my latest book.  He is both a thoughtful reader and reviewer, qualities not as common as you might think.

In the spirit of continuing the conversation – a conversation I believe is the most important contribution the Christian church can make to America’s public life at this moment in our history – I want to offer a few responses to Professor Cook’s observations.

Towards the end of his review, Cook suggests that “the root of the problem [i.e. the church’s abandonment of Jesus’ kingdom ethics] lies deeper than Crump’s analysis.”  He points to Bonhoeffer’s suggestion that the basis of every ethical problem is the human tendency to think that we already know what God wants of us, thereby conforming God’s will to our personal preferences.

I agree with Cook’s assessment of our ethical dilemma.  But I also think that I make this point several times myself, although I may not have been as thorough or as explicit as I should have been.  I will keep this in mind for the future.

Professor Cook also dabbles in a bit of theological archaeology as he muses on the possible connections between my evangelical upbringing and my book’s emphasis on the place of evangelism within the ethics of God’s kingdom.

I think he is right to highlight this connection, but not for the reason he implies.

Yes, evangelicalism has traditionally distinguished itself by emphasizing the importance of personal evangelism in the Christian life.  But I would argue that the tenor of I Pledge Allegiance is due to an entirely different evangelical characteristic — namely, taking the Bible seriously.

I hope that my book’s analysis of the Synoptic Gospels makes it clear that sharing the good news of the gospel is an essential ingredient of Jesus’ kingdom ethic.  My goal in I Pledge Allegiance is to describe a Biblical theology, not an evangelical theology…in fact, just typing out those final, two words has stretched my attention span to the breaking point.  Yikes!

If there are any similarities between my arguments in I Pledge Allegiance and the work of Carl F. H. Henry (a godfather of American evangelicalism), as Professor Cook suggests, then it is because we both have read the same Bible and drawn similar conclusions.

So, thank you again, Professor Cook.

And if you subscribe to this blog but have not yet read I Pledge Allegiance yourself, I hope that this helpful review at Reading Religion will motivate you to do so.  What are you waiting for?