Friday, October 30, 2009

Philadelphia House Church: The Emergence

Many people are aware that my wife and I are in the midst of starting a house church (organic church). The burden that began this journey started about 5-6 years ago, though I didn’t know I had the burden at the time. Now, looking back, I can see the way God was weaving my path down to this ultimate destination…at least, ultimate destination…for now…

That historical story is long, at times filled with my sin, and too complex to share here. What I can share is how God is establishing this vision for us now. Maybe someday I will share with all of you what that process was like. But suffice to say, you can pick up almost any book on house or organic church or missional church to find the reasons…because most of those reasons the authors give were reasons God used for us as well.

I can say this: A-stan ruined me. It ruined me in some really, really good ways. One way it ruined me in a good way is that it showed me the closest thing I have experienced of what Acts 2 and 4 communities must have been like. I had never experienced that before I went overseas, and continue not experience it now that I am back. But, my desire is to do that in the USA...and I am thankful I am not alone. If you are interested to see how those early Christians lived and did church..you will find it in the book of Acts.

Recently, God gave my wife and I a mentor: Don Graves. He is a brilliant networker and coordinates many people, ideas, and initiatives for house church in the greater Philadelphia area. God has also given my wife and I another couple who have had a much different journey than ours, but nevertheless the same end point of this calling. Last night, I got a call from a man I will keep anonymous for his sake who asked me to be a part of helping him understand the “postmodern” way of faith and how to engage/mentor students from Philadelphia Biblical University who “don’t wanna do church like me”, are “starving to reach their communities”, and are done with the “individualistic, consumerist approach to faith and church”. God has again opened doors.

So this is the beginning of an approach that says, “Go and Tell” as opposed to “Come and See”. You see, besides the perhaps different take I have on ecclesiology than most modern churches, I know I am surrounded by neighbors and a community who have no desire to step foot into a church building. So, how do we overcome that obstacle? Take the church to them. Thus the journey has begun….more to come…

Saturday, October 24, 2009

Simple Life, Thom Rainer & Art Rainer

My book review as a contributor of such for: www.theooze.com.

I have lived in both the Western world and the Eastern world. Perhaps the starkest contrast I experienced culturally between the two revolved around the topics outlined in this book: how life is experienced through the categories of time, relationships, money, and God.

Thom and Art Rainer tackle some pretty hefty subjects within this book about western culture that need to be addressed. My own life in the West is often characterized by being pressed to do more, to do it faster, and to do it better. And this pressure seeps through essentially every aspect of my life. I mean, when did it become ok to start thinking I was wasting time because I was doing something non-strategic or not adding to the “bottom line”? When did it become ok to make life so complex that God is pushed out of the equation? When did it become ok for me to get to the end of the week and realize I have spent almost no energy on the things that truly matter to me, and tons of energy pursuing things that “moth and rust will destroy”? Frankly, this is the world we inhabit in the West and a life most of us experience. A world and life that tells us if we just do more, or do it better, or try harder that we will become successful (whatever that means!!). Of course, the heart of this message is in complete contrast to the message of Jesus. It takes a concerted effort to simplify and prioritize our lives from the complex web of independence and “try harder” attitude that pervades American culture.

It would be nice to find a “silver bullet” on this topic. Rainer and Rainer do not offer that, however, I don’t think God would be glorified if there was a template for simplicity. What the Rainers do give in this book is a thoughtful, story-filled, practical guide to help individuals begin to think about how to prioritize their lives in a way that more accurately reflects their values. Perhaps the most riveting part of this book for me was the examples these men gave of people struggling in all of these areas. Of course, knowing that others struggle gives us the hope we are not all alone. And if we engage those other people properly, it give us the ability to find community, accountability, and fellowship to pursue simplicity and lives that reflect our values and what truly matters to us. So, if your values and priorities are to make as much money as possible and stay as busy as needed to do it in order to build yourself “treasures on earth”, then this book is not for you. If you value your relationship with God and community foremost and want to know steps to take to get you untangled from the devious western web of deceitful lies, then this book is for you.

Saturday, October 03, 2009

Commitment to Nonviolence

Soon after God made the radical transformation in my life, one area of conviction that happened almost instantaneously were my views on violence.war.capital punishment.hate.

It was an undeniable feeling in my heart that the aforementioned aspects of life stood in complete contrast to the ethic of life that Jesus was and promoted, and the intrinsically linked Kingdom of God expression. God traveled me down the road of becoming a Follower who accepts and practices nonviolence.

Most people know about this because it is one of the first social causes I take up, and I know that perhaps my extreme commitment (i.e. moderate pacifism) to nonviolence isn't well received in most Evangelical circles. Nevertheless, I still feel a yearning, a calling, a pleading deep down in my heart and soul that what I stand for is "good"...I acknowledge it perhaps may not be "right" in the objective, analytical, practical sense...yet, I take comfort that neither does the gospel. Make sense of God's paradoxical Kingdom, and you have perhaps cracked the biggest nut history has ever contemplated.

The United Nations has designated October 2nd as "International Nonviolence Day". My prayers today will be focused on God's Kingdom in which "there will be war no more" and the Lamb who was led to slaughter though He had done no wrong in order to bring us peace.

"Nonviolence is the greatest force at the disposal of humanity. It is mightier than the mightiest weapon of destruction devised by the ingenuity of humanity. Nonviolence is not passivity in any shape or form. It is the most active force in the world. Nonviolence is the supreme law. Just as one must learn the art of killing in the training for violence, so one must learn the art of dying in the training for nonviolence. One person who can express nonviolence in life exercises a force superior to all the forces of brutality. We are constantly being astonished these days at the amazing discoveries in the field of violence, but I maintain that far more undreamt of and seemingly impossible discoveries will be made in the field of nonviolence. My optimism rests on my belief in the infinite possibilities of the individual to develop nonviolence. The more you develop it in your own being, the more infectious it becomes till it overwhelms your surroundings and by and by might oversweep the world. We have to make truth and nonviolence not matters for mere individual practice, but for practice by groups and communities and nations. That, at any rate, is my dream. When the practice of nonviolence becomes universal, God will reign on earth as God reigns in heaven." -Mohandas Gandhi

Psalm 46
To the choirmaster. Of the Sons of Korah. According to Alamoth. A Song. God is our refuge and strength, a very present help in trouble.

Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea,

though its waters roar and foam, though the mountains tremble at its swelling. Selah

There is a river whose streams make glad the city of God, the holy habitation of the Most High.

God is in the midst of her; she shall not be moved; God will help her when morning dawns.

The nations rage, the kingdoms totter; he utters his voice, the earth melts.

The Lord of hosts is with us; the God of Jacob is our fortress. Selah

Come, behold the works of the Lord , how he has brought desolations on the earth.

He makes wars cease to the end of the earth; he breaks the bow and shatters the spear; he burns the chariots with fire.

"Be still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth!"

The Lord of hosts is with us; the God of Jacob is our fortress. Selah

Tuesday, September 01, 2009

A Day of Life and Death

This past week marked the birthday of Judah, our firstborn son. He has been such a blessing and joy in my life. It is no understatement to say that my life has been utterly changed by his presence. I have been sanctified because of God’s ability to speak to me through Judah’s life. On the same day as Judah’s birthday, I attended a funeral for the sister (Carol) of a lady (Olivia) who works out at the same gym as I do. Finally, August 30th would have been my father’s 65th birthday, but he died an untimely death in 1980 at the age of 35.

And the story of life goes on. When I was sitting at the funeral for this young woman who passed away, the Spirit was working on my heart concerning the fragile nature of life. I celebrated life, and death, on the same day. But this wasn’t just an everyday, normal situation. You see, the woman at the gym, Olivia, is not a Follower. She has a friend who works out with her, Betty, that is. These ladies really bring it at the gym, they go all out. We bonded instantly because all 3 of us are there 4-5 days a week, at 6am!! They would ask me to give them pointers. I would engage in conversation with them. I remember the first meaningful conversation I had with the both of them. Of course, like many at the gym, they asked me about my tattoos. Betty, the Christ Follower knew what they were…Olivia, did not. So the conversation took the natural turn, “Are you both Followers?” I asked. Betty exclaimed, “Why yes of course!!” Olivia did not respond. This interaction was months ago. Flash forward to about 2 months back. Olivia’s sister went into a coma. She was devastated. Yet, she turned to both Betty and I for guidance, comfort, and prayer. At least once a week, the three of us would find a corner in the gym and pray for the recovery of Carol. If you can imagine the scene..a younger white guy praying with two middle aged African American women…it was something to behold!! But God is constantly bringing me into these types of relationships (more about the guys at the gym to come in a future blog post). During these prayer times only Betty and I would pray…but Olivia was extremely grateful; extremely encouraged. Day by day Carol would make progress. In fact, a week before her death she gave the most encouraging signs of recovery…yet, she would pass. Olivia is heart-broken. Since the death just occurred, I have not been able to help Olivia process it at all. I wonder how God will use this to glorify himself…will Olivia turn towards God, or away from Him as a result of this? Always during our prayer time, no matter how encouraging news was, we would always pray for God’s glory to be had. I believe in my gut that it somehow has and will be. I am hopeful and prayerful that Carol’s death will bring forth new life in the form of Olivia’s salvation.

Now 31, I am beginning to see more and more life/death moments. Lots of kids. Lots of suffering and dying. I remember being 22 and not giving a crap about this…I would drink as much as I wanted, party as much as I wanted, do dangerous activities as much as I wanted, and never think about whether or not what I was doing was glorifying God, or if I would even wake up the next morning..I took it all for granted. Now, everyday when I awake, I think in my heart, wow, I have another day on this earth..Thank you Lord! Between Carol’s death, Judah’s birthday, and my father’s death at 35 years old, I am becoming more and more aware of the blessing of each day and how God desires for me to live each day to the fullest and to proclaim His Majesty and Salvation and Love, because today is all we are promised….

Saturday, July 11, 2009

So Beautiful, by Leonard Sweet

My book review as a contributor of such for: www.theooze.com .

"So Beautiful" is the first book I have read by Leonard Sweet, and I was not disappointed. In fact, it has prompted me to research some of his other titles. I will be reading more of his books in the future!

The book is not short in sharp, articulate, precise observations and insights. I am not sure if Mr. Sweet calls himself a theologian, but his book reflects substance of the type.

Perhaps the biggest message I take away from this book is the proposed shift of church culture from attractional, propositional, and colonial to missional, relational, and incarnational; an idea that resonates deep within my being. Throughout the book he describes in captivating detail what that looks like, often providing extremely relevant practical examples, wisdom gained throughout his journey and the church’s journey, and a plethora of brilliant quotable material. I would be erring to not grace you with some of them.

“Our holy texts reveal the divine as being-in-relation. The two key components of Trinitarian thinking are relationally and difference: the two key challenges of the 21st century. A missional mind-set is less about acquiring more information than entering into a deeper relationship with God and man.”

“To be sure, the MRI (missional, relational, incarnational) paradigm is a shift from institution to movement, from ‘withinforth’ to ‘withoutforth’ (medieval language for the ‘inner’ and ‘outer’), from planning to prayer and preparedness, from strategic thinking to prophesying your way forward, from invite them in to interact with them out there, from increased market share to increased world presence, from living in to living out the gospel.”

“When a church is not on a journey it becomes a relic. When a church is on a journey, it showcases its relics.”

“It is not religion and reason that go together, but religion and relationship that go together.”

“The ultimate in reality is not substance, but relations. For Jesus, there can be no such thing as the person as individual, only the person as relation.”

I could literally go on and on with amazing nuggets from this book. To be truthful, I ear-marked pages that I wanted to go back to after I was done reading the book entirely so I could revisit some of the highlights, but I ended up ear-marking about 50% of the book.

Sweet continues in the mold of many other progressive thinkers, in promoting that the Christian life as we know it now and the church at large, needs a face lift. He is going back to the basics (what he poignantly points out is our DNA), yet is supporting something which seems to be new to most. Which begs the question: how far have we traveled away from the life we were intended to live: one of self-sacrifice as opposed to consuming, one that finds true meaning in relationships not in ideas or theory, and one that builds unity through love and acceptance, not tearing down bonds by divisions and tunnel vision.
If I had one minor critique of this book it would be that Sweet is so brilliant that he often jumps quickly thematically and because of this the book can at times lack flow. But this hardly has to do with content as much as it does with writing style.

Overall, I would recommend this book to anyone who is searching for an insightful, thought-provoking, intense, deep insight into the seismic shift happening in Christian culture in the 21st century.

Wednesday, June 17, 2009

Captive or Casual: Christianity in America

George Barna, renowned researcher, has revealed some insightful knowledge regarding faith. George Barna is similar to the Gallup Pole for political and secular social research, only is more credible. He is quietly becoming a huge influencer on how I view faith and life, theoretically and most importantly, practically.

Though the argument can be made that Barna paints a broad stroke with his definition of Christians (in which I would agree), nonetheless, he at least casts the vision deciphering differing prevailing views of the role faith plays in our lives, and how that manifests itself practically…in the day to day…not just in the abstract. He puts them into two camps, Casual and Captive Christians.

Captive Christians: are focused on upholding the absolute moral and spiritual truths they glean from the Bible.
Casual Christians: are driven by a desire for a pleasant and peaceful existence.
The major difference between the two: how they would define a successful life.
Many may reject these singular descriptions, and rightfully so because each group is complex and robust. But these factors give a short-hand sense of the heartbeat of each group.

Analysis:
The lives of Captive Christians are defined by their faith; their worldview is built around their core spiritual beliefs and resultant values. Casual Christians are defined by the desire to please God, family, and other people while extracting as much enjoyment and comfort from the world as possible. The big difference between these two tribes is how they define a successful life. For Captives, success is obedience to God, as demonstrated by consistently serving Christ and carrying out His commands and principles. For Casuals, success is balancing everything just right so that they are able to maximize their opportunities and joys in life without undermining their perceived relationship with God and others. Stated differently, Casuals are about moderation in all things while Captives are about extreme devotion to their God regardless of the worldly consequences.

Casual Christianity is faith in moderation. It allows them to feel religious without having to prioritize their faith. Christianity is a low-risk, predictable proposition for this tribe, providing a faith perspective that is not demanding. A Casual Christian can be all the things that they esteem: a nice human being, a family person, religious, an exemplary citizen, a reliable employee – and never have to publicly defend or represent difficult moral or social positions or even lose much sleep over their private choices as long as they mean well and generally do their best. From their perspective, their brand of faith practice is genuine, realistic and practical. To them, Casual Christianity is the best of all worlds; it encourages them to be a better person than if they had been irreligious, yet it is not a faith into which they feel compelled to heavily invest themselves.

Thursday, May 28, 2009

Critique of Capitalism - Part II

"In proportion as riches and rich men are honored in the State, virtue and the virtuous are dishonored." - Plato

No one can know how the present crisis will play out. It is possible that the United States will continue to benefit from an inflated currency, as money from around the world continues to shelter in what is still the safest investment haven around-U.S. Treasury bills. In that case, it is possible, if unlikely, that the Obama administration will be able to ride the tiger and keep things from falling apart utterly. But it is also possible that some unforeseen event or sequence of events might induce foreign investors to suddenly pull their money out of the United States. If that were to happen, the dollar could become worthless and we might see a replay of the Deutsche Mark in 1923, when ordinary Germans paid for loaves of bread with wheelbarrows of money. Either way, the structural contradictions in the world system are profound, and they are not going to go away any time soon.


Unlike in the 1930s, when the advanced industrialized nations essentially spent themselves out of depression, either through massive state investment in public works, coupled with a new social compact with labor (as in the United States, with the New Deal), or through a massive arms buildup and military expansionism at the direction of a corporatized (fascist) and authoritarian state (as in Germany, Italy, and Japan), the capitalist states have far fewer resources at their command this time around.


First, the state sector already accounts for a large portion of the national economies of the United States, Japan, and Europe. (The United States alone already spends half a trillion dollars per annum on war-making-and that's not counting its wars in Iraq and Afghanistan.) In the 1920s, the U.S. national debt (relative to GDP) was flat and even declined, while GDP per capita grew at an extraordinary rate, ushering in higher wages, improvements in agricultural productivity, and vast improvements in quality of life for millions of Americans, including electricity in the home, increasing availability of rail travel, and the introduction of automobiles into everyday life. During the latest economic expansion, by contrast, debts public and private soared at every level of society. The national deficit grew, banks and corporations assumed mind-boggling amounts of risk (often in the form of obscure financial instruments like derivatives), and ordinary working people piled up trillions of dollars of debt in the form of home and car loans and credit card debt. At the same time, wages and quality of life fell. It is therefore difficult to see how the United States and other nations will be able to spend their way out of the present crisis, when, even before the collapse of Lehman Brothers last year, the population was already tapped out, and government expenditures hovered near record highs.


A second factor likely to confound policymakers this time around is what might be termed the objective natural and political limits of the system. As indicated, capitalism has savaged the earth, leaving billions of people without a decent livelihood, and the ecosystem in tatters. But the social and ecological costs of "doing business" are about to grow exponentially greater. Even without a world financial crisis, we can anticipate more, and more devastating, natural disasters, which in turn will mean disruptions in agricultural production, flooding of cities and entire countries, mass starvation, increasing migration pressures, and so on. All of this will in turn exact an increasing toll on the legitimacy of the liberal nation state. The late sociologist Charles Tilley described the modern nation state as functioning like a "protection racket": the state agrees to protect us from harm (most typically, from real or imaginary threats generated by the state itself), in exchange for our consent and obedience as subjects. However, as economic, political, ecological, and hence social costs mount, the state will become less and less able to protect us from harm.


As a result, the state is at risk of losing its legitimacy in the eyes of its citizens. (Already, polls have shown a steady decline in the rate of democratic participation around the world, increasing cynicism toward government, and greater openness to extreme ideologies, whether in the form of religious fundamentalism or extreme nationalism.) This in turn will compromise the ability of state leaders to muster the broad political mandate they would otherwise need to make meaningful and urgently necessary macro-level changes in the organization of society and economy. This structural problem in part explains the recent authoritarian turn of the United States under the Bush administration. Bush's seeming indifference to the effects of U.S. actions on foreign and domestic opinion grew out of the Neocons' sense that the state no longer needed the consent of the governed, whether at home or abroad. Bush was, of course, wrong-American hegemony cannot survive long without at least the perception of legitimacy, both at home and abroad. It remains to be seen, however, whether Barack Obama will be able to return the ship of state safely to the status quo ante-i.e., to a centrist, liberal, social democratic capitalist order-in the face of a full-blown economic hurricane.


Regrettably, Obama's administration is doing everything in its power to preserve-and strengthen-corporate monopoly capitalism, in spite of that system's moral enormities and its ever-widening structural fissures. Though the political Right has taken to vilifying the president as a "socialist," Obama has in reality surrounded himself with economic advisers groomed from the most elite ranks of capitalist finance.


Nowhere is the new administration's basic ideological harmony with finance capital more evident than in its close links with current and former members of Goldman Sachs, the formerly über-bullish brokerage house. While anti-Semitic websites have had a field day depicting Obama as the public shill for a "Zionist conspiracy" run out of Goldman Sachs's plush New York offices, Sachs's extraordinary influence on government policy in fact began in earnest with President Bush's appointment of Henry Paulson, then Sachs's CEO, to the position of treasury secretary in 2006. (Paulson involved so many former and current employees in managing the financial crisis late last year that insiders began referring to the firm as "Government Sachs.") Nonetheless, the influence of Goldman Sachs has not diminished in the early hours of the Obama presidency, perhaps because Sachs was the single largest private contributor to Obama's 2008 campaign. When the president picked Timothy Geithner (a technocratic capitalist who had originally headed up the flagship of the Federal Reserve system, in New York) to be the new head of the Treasury Department, Geithner naturally chose a former lobbyist and vice president of Goldman Sachs to be his head of staff. But this was only one of the more conspicuous examples-many other former Sachs employees remain involved directly or indirectly at all levels of the Obama administration.


What makes the involvement of Goldman Sachs in cleaning up the current mess surreal is that of all the investment firms in the world, Sachs alone enjoys the dubious historical distinction of having played a key role in bidding up the world stock markets to unsupportable heights not just once, but twice. To be sure the most recent speculative bubble on Wall Street can be traced back to the decisions of lawmakers, beginning with Paul Volcker's decisions at the Fed back in the late 1970s, on through the Congress's repeal of Depression-era laws such as the Glass-Steagall Act in the late-1990s, i.e. in federal laws and monetary policies that collectively had the effect of pouring gasoline on already inflamed markets. Nonetheless, certain players were particularly key in fomenting this madness, and Goldman Sachs stands out even among the many aggressive firms on Wall Street for having promoted "irrational exuberance" ceaselessly for decades. What is doubly ironic is that the firm played much the same role in the 1920s. During the Depression, when Congress held public hearings on the "culture of greed" that had led to national calamity, Goldman Sachs's chairman was one of the first to be brought to the carpet to account for his firm's ignoble role in driving the speculative frenzy. (When similar hearings were held in the Congress in 2008, Goldman Sachs was naturally excused from having to testify.)


In March of this year, Robert Reich, the former Secretary of Labor, asked rhetorically, "could it be, given these tangled webs" between the White House Branch and Goldman Sachs, "that-innocently, unintentionally, perhaps even subconsciously-the entire bailout effort was premised on saving these companies rather than protecting the public? Or that the distinction between the two was lost, and still is?" Indeed, a few weeks after Reich penned these words, we learned that after the U.S. Treasury handed $180 billion over to the insurance giant AIG to keep it from collapsing, the company had turned around and transferred a sizable portion of the public's largesse to the firm's counter-signing parties, the banks that had helped underwrite AIG's risky credit default swap operations. Among these were some of the biggest and richest banks and investment firms in the world, including foreign institutional giants such as Deutsche Bank, Barclays of Britain, and Société Général of France. But topping the list was Goldman Sachs, which received the lion's share, $13 billion, despite the fact that it was already swimming in money ($100 billion in cash alone).


Whatever one makes of the Obama-Sachs connection, it is at least clear that President Obama and his advisers will challenge the underlying prerogatives of financial capital only with great reluctance, and as an absolute last resort. As political theorist Sheldon Wolin observes, the president's plan for rescuing the nation's banks "does not bother with the structure at all." When all is said and done, "the basic systems are going to stay in place." Ironically, however, the administration's essentially conservative handling of the crisis-its unwillingness to take on the power of the banks-may prove to be its own undoing. This spring, the liberal economist and writer Paul Krugman criticized the administration for continuing to "believe in the magic of the financial marketplace and in the prowess of the wizards who perform that magic." Citing "the failure of a whole model of banking," Krugman faulted the administration in particular for trying to preserve a model of "securitization"-i.e., the process by which banks have essentially commodified risk by carving up loans and debts and selling them as obscure instruments on the market. "I don't think the Obama administration can bring securitization back to life," Krugman wrote, "and I don't believe it should try."


What Krugman and others fear is that the administration's temporizing maneuvers may only end up creating the conditions for an even bigger economic collapse later on. Obama's administration's failure to grapple with the structural contradictions of capitalism may be sowing the seeds for an even more cataclysmic day of reckoning in the future....


credit: John Sanbonmatsu