Monthly Archives: April 2013

Quick review: Equipping counselors for your church

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Equipping Counselors for Your Church: The 4E Ministry Training StrategyEquipping Counselors for Your Church: The 4E Ministry Training Strategy by Robert W. Kellemen

My rating: 4 of 5 stars

I confess – I had to give up reading this book. This was because of the style of writing, rather than the content. Consequently, I will make this short review one of two steps: what I liked about content; what I couldn’t get past of style.

What I like.
This book has a fantastic purpose – helping everyone at church be equipped to care for fellow Christians. It has an entire church point of view for spiritual health and growth. Robert Kellemen knows that ‘the minister’ cannot do all ‘the ministry’. He knows well two key facts that struggle against each other: the Bible would have all Christians counsel one another; church care tends to become centralised in the hands of a few. The second of these can be caused by the ministry staff, or by the expectations of those in the pews, but the outcome is the same. Kellemen sees that deep, structural change is needed in a church to move towards the biblical pattern. And he has helped many churches make that change. This book is all about ministry training. Fantastic!

What stopped me reading.
Jargon and a proliferation of acronyms. The first case of this, for me, is in the title. Why ‘counselors’? This sounds a very specific, almost clinical word. There are plenty of options: carers, servants, ministers, etc. The problem was underlined by chapter one, More Than Counseling. It turns out that Kellemen’s formal training is in counselling, and I have the feel that he didn’t want to let go of the term despite its poor fit. More than this, though, I was put off by the confusing jargon and terminology. To complete this 4E ministry training strategy, we should develop a MVP-C statement so we can know how to employ LEAD biblical care. I guess that, if you implement this method, you will completely sink your head into the jargon. But as a reader trying to glean principles, I found myself constantly thrown off track. I had to re-learn the jargon so often that I forgot what it was all about.

So it’s hard to pick a star rating for this book. Good and bad. I decided on 4/5, because the ministry training aim is so good. When I am thinking about how ministry training works in church, I think I will dip into this book once again.

 


 

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Performance prayer

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It was a surprising realisation to me: that it’s good to think of public prayer as a performance.

It came from reading the apostle Paul’s letter to Corinth. In Corinth, church members used their gifts. Wonderful!

Not wonderful, according to Paul. The trouble was that they used gifts selfishly, for their own benefit. Gifts without love are a waste of time (1 Cor 13:1-3). Speaking to oneself is nothing like speaking to build up someone else (1 Cor 14:19). It seems the church in Corinth had it upside-down: they rejoiced in selfish solo prayer, they exalted gibberish in public talk.

Paul employed a musical image to show how wrong they were:

If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played? And if the bugle gives an indistinct sound, who will get ready for battle? (1 Cor 14:7-8)

 

flickr user geoff1947

flickr user geoff1947

These three instruments are for public performance. Muddy sound and unclear notes spoil the music. On a battle field, an indistinct bugle is dangerous. ‘Was that the signal to attack, or to run away really fast?’ How much more confusing it is when words are unintelligible!

So when we speak in church – including words of prayer – God wants us to perform well. To be clear is to love our listeners. To be clear is required to build up our listeners.

I admit once more my surprise: I did not expect that God would promote the idea of public prayer as, at least partly, a performance.

Why? Because performance often conveys the feel of being self-absorbed. It carries the faint aroma of look at me! The startling truth is that non-performance is more likely to be selfish in Christian settings. I choose not ‘to perform’ because: I am not worthy (please praise my false humility); it would be selfish (please note my false piety); it distracts from my personal walk with God (be impressed by my spirituality).

The great advantage of thinking of prayer as performance is that I – a redeemed sinner – am forced to consider your needs. I have to plan for what helps them, instead of what helps myself. It’s for your sake that I use the PA system. It’s for the benefit of others that I eliminate prayer’s annoying verbal tics: we do pray; yeah, Lord, like …; I just ask; inJesus’name&forhisgloryAmen.

A well-performed prayer is communal. It is fellowship in the grace of God, the joyous privilege of drawing near to our Father as his children. It’s not too obvious to say that doing good job in leading prayer is, yes, good.

 


 

Gallipoli & meaning

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In Albury-Wodonga, the weekly free newspapers used to include a column of reflections. They were written by local  ministers, or similar (authors included a local Baha’i leader, as well as someone from the local humanist society branch). I don’t know why they stopped. Equally, I don’t know if they achieved anything!

Cleaning up my computer, I found a few of mine. In the interests of recycling, I will re-release them on this blog.

 

Three weeks ago I had the chance to visit Gallipoli.

It was a centre of activity in preparation for ANZAC Day. There were Turkish voices, Australian accents, temporary seating and police direction (as well as the ubiquitous souvenir sellers!).

It was moving to walk through graveyards with headstones of Australians, New Zealanders, Turks, Indians and other nationalities. It was impossible to imagine how anyone could even land at the narrow beach of ANZAC Cove, let alone climb the steep slopes above.

Headstone from Lone Pine cemetery
The visit made me remember what so many have said: the futility of death.

I think there’s another force for modern visitors: the futility of life.

We can do heaps: work, family, fun, fly around the world and visit battle fields. These things certainly take our attention. But is there any point? Is there anything that lasts? We all end up precisely like the men whose remains lie scattered about the Gallipoli battlefields.

The Bible is not shy about this feeling of futility. ‘Meaningless, meaningless. All is meaningless’ says the writer of the Bible book Ecclesiastes. (You may have heard it as ‘Vanity of vanities.’)

Another part speaks of creation being ‘subject to futility’ or ‘in bondage to decay.’ Things wear out and look pointless. That includes you and me!

Jesus himself points out what modern physics now also says. Jesus said ‘Heaven and earth will pass away.’ The sun looks permanent. It is only more permanent than us.

But I cut Jesus off. Let’s allow him to complete his sentence. ‘Heaven and earth will pass away but my words will not pass away.’ Jesus’ extraordinary claim is that what he says lasts forever.

He promises forgiveness to those who trust him – this lasts forever. He says no one is too bad for God’s love – this lasts forever. He says he accepts all who come to him – this lasts forever.

Gallipoli is definitely moving. Yet as I left, I could only be more thankful for Jesus and his trusty word.
May 2007

 


 

Genetics & ethics

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Alcohol dehydrogenase

This beautiful picture represents the three-dimensional structure of a human enzyme, alcohol dehydrogenase.

There are a few types of this class of enzyme. And their biochemistry is way beyond me. In simple terms, they all do something in the body with chemicals which include an alcohol group (-OH).

As such, this enzyme becomes quite busy when we drink beer, wine or spirits. Without this enzyme, drinking alcohol would likely be impossible.

As with all proteins, alcohol dehydrogenase is formed in the body from the information in DNA – there is a link between our genes and the amount/types of alcohol dehydrogenase produced.

There is variation in the activity of alcohol in different human populations. Some people have more activity, some have less. It seems that these differences link to age, sex, and race.

On that basis, here’s my Dorothy Dix question: if I have a different level of active alcohol dehydrogenase, does that justify me getting drunk? After all, ‘it’s genetic’!

Of course not! The level of enzyme in my body does not justify anti-social behaviour. The genetic subtypes present in my DNA do not excuse loss of self-control. If I get beaten up by a drunk, I won’t buy the excuse, ‘Sorry mister, I have low levels of class 1 alcohol dehydrogenase.’

In short, genetics does not prescribe ethics.

Except when we’re asked about sexual ethics, it seems. There are two main versions. The heterosexual: “You can’t try to stop me sleeping with other women – thought I’m married, it’s natural to have the urge to procreate.” The homosexual: “A high proportion of scientists say this is normal and natural.”

These arguments are examples of genetics used (badly) to justify ethics. They are ethical conclusions seeking a veneer of scientific kudos.

I think we need put a stop to the dodgy use of genetic-ethical arguments. If someone tries to justify adultery and all its associated lies, perhaps this is what we should say: “It’s not your genes, it’s what you want. Tell us why we should so highly value your desires.”

 


 

Sin, law & death in Romans 7

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Romans 7 is astoundingly moving. Paul speaks of an awful internal conflict: loving right while doing wrong.

Romans 7 is also a bit tricky. Exactly who is the person feeling this internal conflict? Is it a Christian? Perhaps it’s a Jewish person who loves the law but does not yet trust Jesus. Or someone else altogether.

I’m not trying to solve that here! I want to make a smaller observation – knowing that getting the details clear will help us eventually answer the bigger questions.

My observation is this: in Romans 7, Paul is at pains to honour the goodness of God and God’s law.

LawSinDeath
It’s clear there’s a relation between God’s law, and sin in us, and death. But what kind of relationship? If we err in answering this question, the mistake will lead us into danger. I believe avoiding serious error is part of Paul’s concern in this chapter.

Hence, Paul excludes: he rules out two wrong relationships in these three terms. Check out his questions.

What then shall we say? That the law is sin? By no means! (v.7)
…
Did that which is good [the law], then, become death to me? By no means! (v.13)

We cannot say that God’s law is sin.

There is a link between sin and law. It’s a relationship not easy to put into words. In Romans 8:3, Paul speaks of the law as ‘weakened’ by the flesh. From 7:7, we could say that sin is ‘enlivened’ by the law. But whatever we say, we never have reason to say the good law from God is sin.

Likewise, we cannot say that God’s law becomes death.

Death is not the overflow of God’s law. Death is the overflow of sin. As with Adam, it’s sin that leads to the judgement of death (see Rom 5:12-14).

The law of God is good. And when we learn this law – which is important for every Christian – we have Paul’s example of right thinking. We are to steer clear of assigning evil and death to God, or to his good gift. Instead we remember:

So the law is holy, and the commandment is holy, righteous and good.


 

Quick review: Gilead

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GileadGilead by Marilynne Robinson

My rating: 4 of 5 stars

Here’s a novel where the central voice is a Congragationalist minister, whose whole life has been in the small Iowan town of Gilead.

The setting is definitely small – backwater, even – but the matters are both profound and moving. We feel the weight of generations and of generation; civil society and civil war; friendship, love and meanness; facing senescence; modernism and learning versus true wisdom. The smallness of the setting, I think, underscores that the deepest things in life are found in the everyday. Revolution and turmoil will disappoint, both individually and socially. What lasts is the mundane (ie. of the world) pattern of sleep, eat, love, prayer, family, community, memory, friendship and sitting on the front porch.

Before I forget: the writing is beautiful!

One thing I greatly appreciated was how real is the voice of John Ames, whose diary/letter-to-the-future we read. It’s believable. He’s a third-generation preacher whose mind is steeped in the Bible – and that fits. He has seen all sort of views of God in family, friends and twentieth century theology – and he engages with these ideas. That also fits.

Highly recommended.

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How difficult is the gospel of Jesus?

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I’ve been a Christian for going on 30 years now, and I learn more every day. If there’s so much more depth for me to learn, how hard is it to understand the message of Jesus for the very first time?

I often say, ‘The gospel is simple’, and it’s true! Christianity is not a philosophy, nor an academic pursuit. Yet, whenever we share the news of Jesus, words are involved. Understanding is part of the process.

How easily will people understand the words I use when I talk about Jesus? Which words are common, which are rare? This is particularly important when in conversation with those who have English as a second language.

How complex would you consider the following to be? It’s a quick and rough explanation of the gospel of Jesus that I just typed up. Please read this and consider how hard it is!

God lovingly created the world, and gave people the responsibility to rule it under him.
We rejected God and cut ourselves off from him. Instead of life, we chose death. Instead of God’s love, we are under his judgement.
Yet God’s love continues! He worked through his people to save the world. The high point of this was in the son of God, Jesus. Jesus died in our place so that we might not die. Jesus rose again, which shows he is the ruler of all things (of the world, of life and death, of us too).
That leaves us with a new opportunity. Instead of continuing to live cut off from God, he invites us back to himself. We accept the gift of forgiveness by trusting Jesus’ death and accepting that Jesus is the ruler.

How difficult is that to read? (Not ‘How right or wrong?’, but ‘How difficult?’)

I took that text and typed it into The up-goer five text editor. This is a fun tool that checks entered text – the idea is to explain any idea using only the 1000 most common English words. It told me I have used non-permitted words. The offending words …

  • Lovingly
  • Created
  • Responsibility
  • Rule, ruler
  • Rejected
  • Ourselves
  • Chose
  • Judgement
  • Jesus
  • Opportunity
  • Invites
  • Gift
  • Forgiveness

Of course, most English-speakers have a vocabulary that copes with a number of these words. Some words could be replaced with a simpler option. But this illustrates something to keep in mind – our key Christian terms need straightforward explanation.

Since this is so, we need to choose carefully. Many words already need an explanation, so only use the less-common words if they really will help.

In the text above, I avoided the word ‘sin’. Sin is a word poorly-understood, so I try to explain the idea some other way. (And it’s not one of the 1000, either.) On the other hand, the second word is a problem: ‘lovingly’. I included this because I want to say, as early as possible, the God loves!

So what do you think? Let me know if you think the gospel is hard to understand, or easy; if there are words to avoid, or if we should stick to the vocabulary of the Bible.

 


 

When is Easter Saturday?

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Good Friday is the end of the world

As Jesus went to the cross on the first Good Friday, it was more than simply an injustice. It was God doing his ‘end of the world’ work. According to the Bible’s unfolding narrative, at the end will be the judgement of God – often pictured as the coming of fire. Jesus spoke of his death as this burning:
“If they do this when the wood is green, what will happen when it is dry?” (Luke 23:31)

There is more burning to come – when the wood is dry – but Jesus on the cross was God’s fire. In other words, Jesus on the cross was God’s judgement: it’s the end of the world seen in history.

Easter Day is the end of the world

Easter Day, the day of recurrection is also God doing ‘end of the world’ work. Anther biblical idea linked to the end of creation was resurrection. Martha had learnt this, even before Easter. We know this because, though mourning her dead brother Lazarus, she was sure he we be rise again (John 11:24). Note the link – ‘resurrection’ and ‘last day’ always belong together.

So when Jesus’ tomb was found empty, it was recurrection tasted early: the end of the world seen in history.

So when is Easter Saturday?

You might share my experience of Easter weekend. Plenty of Easter talk on Good Friday. Even more Easter activity on Sunday. But Saturday feels a bit dull, a comparative non-event.

There is an odd idea, creatively (!) based on a couple of difficult New Testament sentences, of The Harrowing of Hell. I’ll let you look it up, because I think it’s a cul de sac. And not a particularly scenic one, either.

Instead, I want to suggest that Easter Saturday is today. That’s every single ‘today’ until Jesus’ return.

We have every blessing from the Father. God has truly done an astonishing thing. He has brought the end of all things into our world. Jesus at Easter won freedom from judgement and the certainty of resurrrection life with God! The end is here.

At the same time, we wait. Public and universal judgement lies ahead. So too does the general resurrection. The end is coming.

We live in the end (because the end is here). And we live before the end (because the end is coming). A bit like Easter Saturday. It sometimes feels trivial and a drag, but it is real life. We can be assured, though, because of the completed work of Jesus. Therefore, Christians rejoice with 100% confidence in Jesus’ completed work. And we wait patiently for the 100% completion of Jesus’ work.

But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness.
(Romans 8:10)