Suffering’s a Coming…

In the most recent edition of Christianity Today an article by Richard Foster entitled, “Spiritual Formation Agenda” notes the deep need of Christian communities to undertake the “heart work” or Christian character formation in the next 30 years, otherwise the church will “dry up and blow away.”  Foster writes of the need for growth in grace by individual Christians (pastors and lay men and women alike), identification of those gifted as spiritual directors (thus avoiding self appointed gurus), and congregational renewal that recognizes the church’s capacity to form persons according to virtue.  Foster notes Philipp Jakob Spener, Wesley, and Hans Nielsen Hauge as guides for the church’s rediscovery of her spiritual formation capacities.

Foster did make one chilling comment.  His third suggestion for congregational spiritual formation is this: we must learn to suffer together.  After this suggestion Foster offers this opinion:

I believe our time of suffering is coming.  A multitude of factors will bring this to pass.  For example, the hostility of the general culture to things Christian is only going to increase.  We should not be surprised by this or even try to change it.  What we should be doing is building a rock-solid community life so that when suffering comes, we will not scatter.  Instead, we will stand together, pray together, and suffer together regardless of what comes our way.  Suffering together may well be one way God uses us for a new gathering of the people of God.

Thoughts, reactions, questions, comments?

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Book Reaction :: Brian McLaren’s Finding Our Way Again: The Return of the Ancient Practices

Published this year, Brian McLaren’s Finding Our Way Again: The Return of the Ancient Spiritual Practices marks the beginning of a series of books published by Tommy Nelson.  The Ancient Practices series will address disciplines such as fasting, contemplative prayer, fixed hour prayer, simplicity, spiritual reading, solitude, etc. for the purposes of transformation.  According to the book jacket, “ancient practices are the means by which we prepare for grace to surprise us.  They are the habits by which our souls grow weighty; actions of mind, body, and will that close the gap between the character we want to possess and the character we currently have.”

Though I’ve written reviews and reports in the past, I can call this written response neither.  It is a reaction.  I have termed it such because I do not intend to provide chapter breakdowns, line by line analysis, or even a sure fire positive or negative endorsement.  This is a book that I’m rather lukewarm about.  I’m also classifying this review as a reaction because of my disposition toward the author, toward whom I have rather strong feelings.  I finished reading the book a couple of weeks ago, enjoyed it in part, found it distasteful at times, and have kept it near my computer in recent days contemplating what I might have to say about this recent work.

I met Brian McLaren through A New Kind of Christian in the spring of 2002.  My wife, whom I had just begun dating at the time, suggested that we pick up that book and use it as a primer for discussion about the Christian life.  I devoured the book, she read most of it, and through it both of us were introduced to”postmodernism” and how this perspective is shaping and may still shape Christianity.  I credit McLaren with shifting my thinking in a new direction, I’ve read most of what he has published, I’ve tracked “Emergent” carefully over the past 6 years, and might be considered a friendly, though not entirely sympathetic, critic of McLaren and those who are of like mind.

Finding Our Way again begins with a true to life parable, in which McLaren recounts an interview which he conducted some years ago with Peter Senge, one of the pioneers of systems thinking.  This interview took place at a conference for pastors.  McLaren had prepared to introduce Dr. Senge.  He was surprised to find out the evening before that his actual task was to interview this brilliant man.  At the beginning of the interview he remarked that this audience must be rather unconventional for someone like Senge, and asked, “What would you like to say to a group of five hundred Christian ministers?”

Senge responded thoughtfully, agreeing that he did not typically speak to such audiences.  It so happened that the day before Dr. Senge had been present in a bookstore and learned that the second most popular genre of books where those on Buddhism, ranking behind books on how to earn wealth quickly in the new information economy.  In light of this recent experience, he responded to McLaren with a question.  Senge asked the group, “Why are book on Buddhism so popular, and not books on Christianity?”

McLaren asked for Senge’s answer to this question.  He responded by saying, “I think it’s because Buddhism presents itself as a way of life, and Christianity presents itself as a system of belief.  So I would want to get Christian ministers thinking about how to rediscover their own faith as a way of life, because that’s what people are searching for today.  That’s what they need most.”

McLaren’s presentation flows from this parable.  First, McLaren chronicles why spiritual practices matter.  On many points I agree strongly with McLaren.  McLaren affirms that becoming a person of character does not happen instantaneously.  Rather, becoming a person of virtue takes years of practice and development.  McLaren argues that spiritual practices matter because they are the means by which God transforms our character into the likeness of Jesus.

Next, McLaren discusses specific practices which stand at the root of character transformation.  In his discussion he attempts to address Christianity, Judaism, and Islam as ways of life that need to be recaptured for the good of the world.  McLaren notes how fasting, fixed hour prayer, Sabbath, the sacred meal, pilgrimage, observances of sacred seasons, and giving are all rooted in the story of Abraham–a common root for each of these major world religions.  Whereas I would see this as a central theme of any book on spiritual practices, McLaren only devotes one chapter of focus to these disciplines.

After rooting spiritual practices in the Abrahamic narrative, McLaren turns to both Jesus and Paul.  To be brief, McLaren’s discussion of Jesus is mainly centered on the kingdom of God, a topic which McLaren has written about extensively in his book The Secret Message of Jesus.  When considering Paul, McLaren asserts that the apostle has been commonly misread and must be seen as someone working out the teachings of Jesus.  Said differently, Paul must be read in light of Jesus rather than through Wesley, Calvin, Luther, Aquinas, or Augustine.  McLaren describes Paul’s ministry as teaching the way of love, highlighting the apostle’s teaching on the ingrafting of Gentiles into God’s people through Christ (a form of radical inclusivity) and the way in which we are called to practice love as persons “in Christ.”

Moving forward from here, McLaren discusses the importance of spiritual community, paints a picture of “open-source spirituality” (taking what is good from a variety of traditions), and the need for a commonality between the Activist and Contemplative ways, two polarities which have existed historically in Christianity.  McLaren describes the Contemplative way as emphasizing the personal gospel, private piety, the future-reality of heaven, and the avoidance of sin.  The Activist way is focused on the social gospel, the common good, present-reality of earth, and the avoidance of injustice.  McLaren sees the need for these polarities to converge in a balanced spirituality which engages communally, contemplatively, and missionally.  These three ways of being, which I will not treat in detail, constitute McLaren’s “Holy Trinity” of a healthy spiritual environment.

In the final 1/4 of his book, McLaren presents three other ways of thinking about spiritual practices.  Katharsis (via purgativa), Fotosis (via illuminativa), and Theosis (via unitiva) are explained through a story of an interaction with a nun.  In short, these practices work together to yield a healthier and more vibrant life with God. Through Katharsis the soul purges the junk, the dust, and the cobwebs which have cluttered our lives, opening the way for a fresh engagement with God.  In Fotosis practices such as lectio divina are engaged so that God might lead the individual to new insights.  In Theosis one moves to a place where one’s heartbeat falls in rhythm with the heartbeat of God.

McLaren concludes his book with an exhortation to the three great monotheistic faiths to find their way again so that character might be developed, persons might be more awake to the world, and individuals may testify to an experience of God.  Lastly, McLaren wishes to see these practices undertaken in hope they will lead to peace.  He states,”What if there is a treasure hidden in the field of our three great monotheisms, long buried but waiting to be recovered?  And what if that treasure is a way…a way that can train us to stop killing and hating and instead to work together, under God, joining God, to build a better world, a city of peace, a city of God?  What if our suffering and fear are not intended to inspire deadly cycles of defense and counterattack in a vain search for peace through victory and domination, but instead, what if they can serve to break and soften us like a plowed field after rain so that the seed of God’s kingdom–a few notes of God’s eternal harmony–can grow within us and among us?”

Most people would agree that peace is a worthy hope.

While many of the things McLaren describes in this book are worthy, good, hopeful, encouraging, and, on some points, true, as I read the book I continued to be plagued by the thought that something was missed, or amiss.  Why is it, I asked, that Christianity continues to be pigeon holed as a “system of belief,” and not as “a way of life”?  All I have ever known of Christianity has come to me within the lived context of a people.  Could it be that persons in the American context are not drawn to Eastern religious traditions because of their presentation as a way of life?  Could it be, rather, that as people seek after a way of life and search for an option which seems truthful, Christianity as it is being expressed in America has been found wanting?  Perhaps the problem is not with our way of life or our emphasis on information to construct a system of belief.  Perhaps the problem lies beneath those categories.  I tend to think that it does.  I tend to think that our problem has greatly to do with our theology as it is both expressed and practiced, the erosion of our capacity to be serious in the middle of an amusement culture, and the absence of vision and leadership which reflects the grandiose nature of the Kingdom of God.  The problem with Christianity is not with it’s emphasis on one aspect (cognitive) or another (practice), it is that both the system and the way have become hollow and cheap, rather than weighty and costly.

One last issue: McLaren ends his treatment of spiritual practices with an appeal to the three Abrahamic faiths, petitioning them to become more disciplined in their historic rhythms for the purpose of forming people who exhibit God’s shalom, or peace.  McLaren wants to see us all get along, whether we be Christian, Jew, Muslim, Buddhist, or whatever.  While I agree with McLaren that within each historic religion rest resources for peaceful coexistence, I wonder if he fully realizes the magnitude of his vision.  A peaceful relationship between people of varying traditions is hard work.  Just because it is hard does not mean that it is not possible. Yet, religion deals with matters of “ultimate concern,” constructs maps of meaning, and makes claims of truth about existence.  Sometimes religious claims come in to conflict both within and between traditions.  To me, it seems that McLaren’s hope for peaceful coexistence for a “city of peace, a city of God” reflects an eschatology that minors on certain central particulars.  I’m not saying that it isn’t a worthy hope.  I am saying that I have questions for how this works itself out eschatologically.

Though I read this book over the course of about three days and did find some nuggets within, in the words of Homer Simpson I could only grant “Five Thumbs Up” on a scale of 10 Thumbs.  Good, but not great.  If you have found some of the ideas I’ve outlined here interesting and can obtain it from your public library, check it out.  I wouldn’t recommend dishing out dollars to add this to your personal collection.

Keep learning.

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Fishing :: A Saturday Meditation

Something within fishermen tries to make fishing into a world perfect and apart–I don’t know what it is or where, because sometimes it is in my arms and sometimes in my throat and sometimes nowhere in particular except somewhere deep.  Many of us probably would be better fishermen if we did not spend more time watching and waiting for the world to become perfect.
–Norman Maclean, A River Runs Through It 

“Come, follow me,” Jesus said, “and I will make you fishers of men.”  
–Mark 1:17

I grew up fishing.  My dad is a fisherman, as was his father before him.  You could say that I am a fisherman, and the son of a fisherman.  I have many great memories of being on the lake, river, or a small pond situated on a piece of farmland.  My discipleship in the art of fishing began with a Snoopy rod.  I’ve since advanced, though not much.

The words above from Norman Maclean are beautiful words.  They are also true.  Fishing is an art that requires patience, technique, experiential knowledge, and a little luck.  Presentation, lure selection, and casting location can all be precise, yet every outing is an adventure that comes with no guarantee of success.  You can have partly cloudy skies, clear waters, perfect temperatures, and been the first to hit the water, yet have your first cast come up a tangle of line or your first setting of the hook come up with a old sunken tire.  Even when conditions turn out perfect, in fishing perfection is fleeting.

I wouldn’t have it any other way.

As Maclean states above, “Many of us would probably be better fishermen if we did not spend more time watching and waiting for the world to become perfect.”  I can’t imagine what my life of fishing would have been like if we would have only set out when all conditions were perfect, or only cast our line into the water on those moments when all was just right.  If fishing hinged on perfect conditions, it would’ve been a rare day for us to make it into the water.  It wasn’t uncommon for my dad and I to arrive at the boat ramp later than he would’ve liked thanks to my desire for a breakfast taquito from Whataburger.  Every spring when we first put the boat in the water there was no guarantee the engine would start.  Depending on the condition of dad’s aluminum bottom boat, there were seasons in which we would have to gauge the amount of water we were taking on so that we could take a guess concerning how much time we had left on the water before we were in danger of sinking.  One of my greatest memories with my dad and Gramps was being on the lake as a light sprinkle set in.  Being just a small boy, I thought every raindrop was a fish disturbing the surface of the water.  That moment is burned in to my memory.

When I read Maclean’s words I not only thought of my lifetime of fishing, but I thought of my lifetime of discipleship to Jesus.  I stopped and pondered the words.  I considered how Jesus had called a handful of fishermen to be included among his close knit band of followers, and how for each of these young men a lifetime of fishing experience lent perspective to what Jesus had called them to be and to do.  How often might it have been that conditions presented themselves perfect for the type of fishing to which Simon Peter, Andrew, and the brothers Zebedee had been called to by Jesus?  I’m guessing not often.

How often have I, as someone who has worked directly and indirectly in church leadership, longed for perfect conditions under which to fish?

• “If only the people were…”
• “If only the community were not so…”
• “If only I were not so busy…”
• “If only I had preached a better sermon or taught a better lesson…”
• “If only the world were not so corrupt…”

That world for which we long that is “perfect and apart” is called Kingdom, the reality which has come and is coming.  While Jesus calls us to be fishers of people it is only natural that our eschatological hopes would birth a longing “somewhere deep” for all of creation to be made new.  Yet it is in the time between the times in which we now stand, patient yet expectant, putting our hands to the work we have been given and in the process becoming men and women who fish with a greater degree of skill.  The fact that the world is not perfect is what makes discipleship to Jesus so compelling.  Without conditions that fall short of perfection, we’d be robbed of the beauty of grace and redemption.

Instead of watching and waiting for the world to become perfect, we cast our line in the midst of an imperfect world with the hopeful expectancy which comes through the gospel of Jesus Christ, knowing that the adventure which awaits is one worth the risk of losing our lives in order to find it.

God grant me the grace to face the chaos of the waters.

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Thoughts…Assessing our Times

It wasn’t long ago that I read in Os Guinness’ book The Call these important words:

Our challenge is not just to see the mistakes of a previous generation, obvious because not ours, but to see as well the problem of our own time, far closer and therefore harder to see.

Those words have hung with me now for months.  I’ve contemplated them as I’ve considered my own place in time, my place in the church, and my position in the world.  I’ve heard different assessments of the time that we live in, from doomsday prophecy to pronouncements that there has been no better time to be alive.  I’ve wondered if there is a posture that can assign proper gravity to the pitfalls of our era while upholding the true marvels of our age.  To do so would not be easy, and would require serious, deep thinking, careful discernment, and humility in spirit.

My thoughts on this matter have been furthered by the recent completion of David F. Wells’ book No Place for Truth or Whatever Happened to Evangelical Theology?  The book is full of challenges.  Wells depicts contemporary evangelical faith as quite bankrupt.  He is amazed that theology has in large measure disappeared from evangelical thought, and has passed away with little notice.  His book chronicles the shift which has occurred as churches have become professionalized in their ministries, with seminaries pushing the trend.  The church’s institutions of higher learning have become more focused on equipping pastors to be friendly personalities and effective conflict managers, and have left them devoid of the ability to think biblically and theologically about how they might lead.  Pastors serve the role of psychologists and managers, addressing felt needs, soothing damaged egos, and managing congregations according to the direction of popular opinion.  His observations apply mainly to the church in North America.  He notes different trends which have taken place over the past 100 years, such as the decreasing tenure of many pastors.  He claims this has had the effect of depersonalizing the ministry and removing the pastor’s connection to any particular place, making it difficult for the pastor to have an incarnational ministry.  The book ends with a thundering challenge for the reclamation of theology and an open invitation for dialogue on how people called “Christian” speak concerning truth and error.

On the other extreme, as I have mentioned, have been those (all voices I’ve heard in the U.S.) who claim that all is well, and in fact, the world has never been better.  This has been a direct counter in North American Christianity to the widespread perception that the world is soon coming to an end.  I find this a bit hard to swallow.  This reaction reminds me of the words found in the book of the prophet Jeremiah, “They have healed the brokenness of my people superficially saying, “Peace, Peace,” but there is no peace.” (Jer. 6:14)

Yes, technological wonders abound.  Medicine has advanced beyond what might have been imaginable over the last 100 years.  Transportation is now incredibly diverse and easy–from North America we can travel anywhere in the world.  And the internet has put everything at our doorstep.  We have some wonderful and incredible stuff at which we can marvel, which, when used responsibly, can increase enjoyment of life.

On the other hand, the last century has seen two World Wars, outbreaks of genocide, and the development of the most deadly weapons produced in human history.  We’ve seen some of this centuries most notable philosophers wrestle with deep existential angst, questioning the meaning of existence and whether or not life is worthwhile.  The thought of Camus and Sarte are good examples of philosophers whose existentialism reveal deep despair.  As for other issues, poverty is still very real.  Racism is still a plague.  Things are better, sure, but it seems we still have work to do–as will be true throughout this age.

What to do in the meantime?  As a person who calls Jesus “Lord,” I believe that we exist in “the time between the times.”  Jesus has been raised, signaling the onset of a new age.  The church waits patiently for his return.  ”Come, Lord Jesus” remains our prayer.  As we wait, we are called to participate in the Kingdom of God as disciples, declaring allegiance to our King who is Jesus.  Discipleship to Jesus will entail an adjustment of vision, which will enable his followers to both see and exist truthfully within the world.  This will include the demythologization of the times in which we live, naming the powers and principalities which stand in opposition to life in the Kingdom.

The Kingdom of God cannot be established by our own efforts, as Karl Barth rightly asserted.  It must be patiently waited for and received.  I’m not claiming that waiting is easy.  I’m not claiming that while I wait “all is well” or “the world is going to hell.”  My theological perspective leads me to look for those places where God is remaking, renewing, and redeeming our world.  I’m trying to acknowledge those places in our world where the Reign of God is being made manifest, while going to places of pain where the Kingdom of God needs to be announced.  It seems as though life following after Jesus requires that I attempt to do both, striving with the community called Church to assess the times we live in a manner which we humbly submit is truthful.

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I Love Local (& My New Machine)

This weekend I’m in Peoria, IL for the Mike Hibit/Sarah Armstrong union.  Right now I’m writing from Kade’s Coffee and Tea, which is a local joint right up the street from my hotel.  This morning I logged on to the computer and googled the coffee shop options and decided to check this place out.  One of the barista’s noticed I was carrying a book by C.S. Lewis, and inquired about the title.  I’ve been reading Lewis lately, and am beginning Out of the Silent Planet.  She had read it, and said she had loved it.  From where I’m working, nearby is a family spending time together, and among their many topics they’ve talked about modes of baptism.  I felt like I could’ve jumped right in that discussion.

It isn’t any secret that in the past week I went shopping for a computer, and I couldn’t be logging on to the web if I hadn’t made a purchase.  For the past 10 months or so I’ve worked exclusively from a desktop computer, which had replaced a Gateway laptop that died after a good 5 year run.  Because it would be helpful for me to be able to work on the go, my grandparents gave me a gift to be credited toward the purchase of a new laptop computer.  Thus, I had to carefully research my options.

I bounced around on the web and talked with persons who owned laptop computers.  I was open to purchasing either a PC or Mac.  My desktop computer is a PC, and I’ve been a PC user my entire life.  I’ve played around on Macintosh computers from time to time, as I’ve worked a couple of places which used Mac systems for media production, etc.  Anyway, I used the internet to gather data and compare system specs, and read tons of customer reviews.  This wasn’t a decision to be taken lightly.

With the PC I was pretty clear on what I would be getting.  I’ve been using Vista for a while now, which hasn’t been difficult for me.  I was familiar with Microsoft Office and how those applications performed on a Windows system.  Most of what I do is writing and research, so those are my primary needs–the tools to do my job. I decided to set up a personal shopping appointment at the Apple Store on the Plaza to gather more information about the Mac.

I had a great experience.  Here are some of the things I learned through my shopping experience at the Apple Store:

• The Apple Store has employees (persons) who fulfill very specific roles within the community.  ”The Genius Bar” has a number of personable Apple geeks who can help you out with any technical problems you may have with your Mac.  On one of my visits to the store (the day after I purchased the product), I came in and let an employee know that there seemed to be a problem with my power cord.  He turned and said, “I’ll see if one of our geniuses is available.”  Wouldn’t that be a boost of self esteem if that was in your job title?  Aside from the Geniuses, the Apple Store has persons (currently in orange Concierge shirts) who greet customers as they come in, asking how they might help and directing them to the appropriate persons (this is called hospitality, followed by facilitating connections).  Their sales persons, in blue shirts, are responsible for being knowledgeable about the product and demonstrating the capabilities.  If you’re interested in buying something, they are the ones to talk to.  I think there is a lesson for community development here, and how people with different gifts fill different roles.
• My sales person, Brenna Hayes, was friendly, personable, knowledgeable, and passionate about Apple products and services.  Our interaction was great–it was a no pressure environment.  She recognized that I was attempting to gather data about the Apple product (in my case a MacBook), and she patiently listened to my MANY questions about the programs and capabilities of the computer.  Everything about our conversation was natural, free flowing, and comfortable.  My curiosity had been piqued by my interactions with other Apple users and my exposure to Apple products, and I came to speak to someone who I knew was part of the Apple community who I believed could answer my questions.  I think there is a lesson for evangelism here.
• For $100, Apple offers one-to-one training sessions for one year, in which you can redeem one session per week for 52 weeks.  By setting this up you can learn to use Apple’s many products, including stuff from their iLife suite like iPhoto, Garage Band, and iMovie.  After initiating yourself into the Apple computer world and sacrificing a bit of cash (it has a cost), Apple will train you in using their products so that you can have a better user experience, while also equipping you to speak more intelligently about their product to your friends.  I think there is a lesson for discipleship here.

And with that, I bought a MacBook, and so far I’ve enjoyed using my Mac.  I’m still getting used to the layout of the keyboard and am learning how to customize my settings to fit better with how I work and operate.  My purchasing experience was great.

For my readers, I hope you are well at the time you read this post.  May God bless you this day.  I’ve got a wedding to prepare for.

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On Pastoral Ministry

Three pastoral acts are so basic, so critical, that they determine the shape of everything else.  The acts of praying, reading Scripture, and giving spiritual direction.  Besides being basic, these three acts are quiet.  They do not call attention to themselves and so are often not attended to.  In the clamorous world of pastoral work nobody yells at us to engage in these acts.  It is possible to do pastoral work to the satisfaction of the people who judge our competence and pay our salaries without being either diligent or skilled in them.  Since almost never does anyone notice whether we do these things or not, and only occasionally does someone ask that we do them, these three acts of ministry suffer widespread neglect. (Eugene Peterson, Working the Angles, 3)

Convicting, or no?  I guess it depends on your ministry and your ability to discipline yourself in these practices, and to what degree your conception of  ”success” might lead you to neglect these three aspects of pastoral ministry.  What I mean by success, of course, refers to the way ministry is measured, and how a mis-understanding of God’s economy can lead us to pour our energies into  our ministry at the cost of depleting the resources contained within our own souls.  Put differently, though we may desire to lead a successful ministry and bring that to reality, in doing so we may become failures in our relationship to God.

I am a pastor, though at times I reluctantly bear that title.  I was ordained by the people of the First Baptist Church in Allen, Texas.  Paul Powell, my pastor at Green Acres Baptist Church in Tyler, Texas during my childhood came as a guest to preach the charge.  Chad Selph, pastor at FBC, made the arrangements for the service.  A number of my 12 year old students prayed for me as part of our worship, commissioning me as a servant of Jesus Christ.  This service followed a period of examination, prayer, and discernment concerning the very real call which had been placed upon my life to be in ministry to God’s people.

My calling to be in pastoral service was not prompted by a booming voice from heaven or an ecstatic experience.  Rather, it was the natural response of faithfulness which was encouraged by fellow Christians who had served alongside me.  Friends, pastoral leaders, Sunday school teachers, and co-workers recognized my gifts for ministry and were very clear in pointing out those gifts.  A high school football coach, Gary Fleet, was pivotal when I was 19.  After working a week with his son, Tyler at Green Acres Day Camp, Coach Fleet approached me and said, “You should do something like this for a living.”

Regardless of whether or not I am in a staff position with the local church, I serve as a pastor.  I have served, in a sense, as a pastor within my department at the University of Kansas.  When I was a barista with Starbucks Coffee Company I assumed a pastoral role with my co-workers.

When I consider my own formation as a pastoral leader I am careful to analyze the role which I have been called to play within the context of the various communities I have served along the way.  Peterson is right–those who pay my salary would not yell at me to maintain such simple practices as prayer, reading Scripture, and spiritual direction.  Most of the questions I have been asked have been about events or attendance.  The state of my soul has not been a common topic.

Peterson goes on to comment that the responsibility of pastor should be one of paying attention to God.  Then, the pastor is able to extend the invitation to the congregation to likewise pay attention.  Through prayer, Scripture reading, and spiritual direction the pastor is better equipped to enable the people to do so.

As I contemplate the future, I pray that I am a person who would take this challenge to heart.  I pray that I would be one who would understand the centrality of these three practices, and possess the discipline by which I might care for my own soul as I pay attention to God through prayer, Scripture, and spiritual direction.  I pray that I might lead others into postures whereby they might hear God and sense his leading and direction, and therefore that the church might be strengthened.

I pray that the church will be blessed with leaders who are strengthened spiritually as followers of Jesus Christ, by the will of the Father, and by grace through the Holy Spirit.  Amen.

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Arcade Fire: Intervention

Intervention

Artist(Band):The Arcade Fire

The king’s taken back the throne
The useless seed is sown
When they say they’re cutting off the phone
I’ll tell ‘em you’re not home

No place to hide
You were fighting as a soldier on their side
You’re still a soldier in your mind
Though nothing’s on the line

You say it’s money that we need
As if we’re only mouths to feed
I know no matter what you say
There are some debts you’ll never pay

Working for the church
While your family dies
You take what they give you
And you keep it inside
Every spark of friendship and love
Will die without a home
Hear the solider groan, “We’ll cry alone”

I can taste the fear
It’s gonna lift me up and take me out of here
Don’t wanna fight, don’t wanna die
Just wanna hear you cry

Who’s gonna throw the very first stone?
Oh! Who’s gonna reset the bone?
Walking with your head in a sling
Wanna hear the soldier sing

Working for the Church
While my family dies
Your little baby sister’s
Gonna lose her mind
Every spark of friendship and love
Will die without a home
Hear the soldier groan “We’ll go at it alone”

I can taste your fear
It’s gonna lift you up and take you out of here
And the bone shall never heal
I care not if you kneel

We can’t find you now
But they’re gonna get the money back somehow
And when you finally disappear
We’ll just say you were never here

Been working for the church
While your life falls apart.
Singing hallelujah with the fear in your heart
Every spark of friendship and love
Will die without a home
Hear the soldier groan, “We’ll go at it alone”
Hear the soldier groan, “We’ll go at it alone”

Late last year I downloaded the album Neon Bible by the alternative/rock band Arcade Fire. The song above, “Intervention,” is sung over the blasts of a pipe organ. I grew up singing to the organ, so I’m very familiar with its power. When coupled with words that are sung with conviction, this is soul shaking stuff.

This song evokes images of war, religion, fear, loneliness, separation, and the need for relationships. Most chilling are the words that follow, “Been working for the church…” for I know (or know of) too many people that seem to fit the descriptions, “while your family/my family dies,” or “while your life falls apart.” Can you imagine being described as someone “singing hallelujah with the fear in your heart”?

The beauty of music is its ability to ignite our imagination. As I’ve continued to contemplate this song I’ve deeply considered the practices that lead to the deterioration of the inner life which occurs when church leadership neglects to undertake the disciplines which nourish the soul. I have thought carefully concerning the disciplines of rest, reflection, solitude, and re-engagement. Jesus modeled a life of withdrawal and engagement. His example might be one we wish to follow.

Such practices are for all disciples, not clergy alone. What are the practices that you include in the rhythm of your life in order for God to heal, restore, and direct you as you engage the world that surrounds you? How do you maintain spiritual health amongst the busyness which our age holds as a cultural value?

In John 10:10 Jesus said that he has come that we “may have life, and have it abundantly.” Investigate and incorporate the practices of discipleship which yield health, so that our involvement with church communities can yield good fruit and provide a witness of life, not death, as reflected in the song lyrics above.

What are the ways that you cultivate a healthy life of following Jesus?

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