Two Ways to Feed 2

April 17, 2013 / Peter Mead / Leave a comment

Yesterday I suggested that offering a meal is more loving than throwing a shower of vitamin pills at someone. I’m not sure I want to overwork the analogy, but there is infinite variety even in the category of meal. Here are some thoughts on pulpit cooking options. I’ll let you evaluate each one:

1. Fast Food Preaching. It is prepared quickly, in a very standardized process, with standard content, high on application, but almost bereft of nutrition. Some people get addicted to it. Some people grow sick of it.

2. Home Delivered Fast Food. It is the same as number 1, but you didn’t even have to go and get it. It was delivered by the internet delivery moped and saved you a whole load of time.

3. Home Delivered Fast Food Stolen. Once you get it delivered, you hide the box and pretend that you cooked it. There is a sensed lack of integrity, but you think everyone’s nice comments are genuine.

4. Thrown Together Left-Overs. Again, short on time, you pull together scraps from here and there. They don’t necessarily go together, but what you heard from him and what you read over there and what is on your mind once you pause to think about it . . . all served on one sermon plate.

5. Good Food Disconnected. This is better, you have done some cooking. But you haven’t grasped that while all food may be good food, not all good food goes together on the same plate.

6. One Favourite Recipe. You have learned to do a mean chili con carne, so that’s what you cook. Every time. Guests coming? Chili con carne. Sorted. Unless, of course, they come twice. Works better if you are a traveling chef, unless people swap venues and then things get complicated 🙂

7. Good Ingredients Cooked the Wrong Way. You take your chili con carne recipe and just replace the ingredients. Problem is that it doesn’t work with a lamb joint, cooking chocolate or a fruit selection. Forcing every Bible text into the same sermon shape may not be such a great solution!

8. Good Ingredients Cooked the Right Way. Please cook salmon differently to beef. Deal with each text and congregation and situation according to what and who they are.

9. The Fast Feast. Seven good but random courses back to back in half an hour, without either break in delivery or connection in content. Not ideal.

10. Non-gourmet home cooked healthy meal. It isn’t exciting. It won’t win a prize. But it may win hearts as you give of yourself to those you love. And over time, it will generate health like nothing else.

Two Ways to Feed

April 16, 2013 / Peter Mead / Leave a comment

There are essentially two ways to feed someone. I may decide to chase further possible analogies tomorrow, but for now, just two ways:

1. The pill shower. Next to our stove we have a funny shaped little dish. It usually contains some real treasures. It is where my wife puts her supplements for the day. There will be vitamin C for the immune system and various B vitamins for energy levels, and perhaps some fish oils for joint and heart health. Every one of those pills has real value for health.

Let’s say I come home from work and join my family at the dinner table. We pray and then my wife unveils the meal for the day – a randomly shuffled assortment of vitamin pills from the funny little dish!

Healthy? Technically it is.

Satisfying? Nope.

Sustainable for long-term health and growth? Hardly.

But is this not the way some of us preach the Bible to people in the church? An assortment of truth nuggets randomly assorted and presented in some manner as a “healthy diet”?

There is an alternative:

2. The meal. A meal tends to consist of a restricted number of elements carefully prepared and served in an appropriate order and combination. A meal can be healthy, or unhealthy. It can be gourmet or a highly processed “ready meal.” Oh the potential points of connection are multiplying!

Preaching a meal means preaching a passage or a small combination of passages, rather than assorted truth nuggets from all over the place. It means thinking about who you are preaching to and what they might need, rather than a standardized packaging of recommended daily allowance supplements. It means building long-term health and growth and even taking issues of satisfaction into account (although not exclusively, of course, or they may get a case of itchy-ear-itis).

Meals tend to be different each time, whereas a diet of supplements would always feel the same.

Let’s preach meals, seems like a proven and healthy approach to feeding folks. I’ll let you ponder the multiplying analogies. . . do you preach fast food, pre-packaged or home-cooked, etc.?

Point 2

April 11, 2013 / Peter Mead / Leave a comment

Periodically I like to come back to this issue of outlines and whom they serve. The sermon outline is the preacher’s strategy, but it is not the actual “weapon.” If we think of the message purpose as the target, and the message idea as the arrow, then the outline is the strategy. Strategy is important, but the goal is for those on the receiving end to leave with the arrow firmly implanted in their hearts and lives. The strategy gets it there, but if they go away with greater awareness of strategy than arrow, then something has not quite worked.

Am I suggesting that making an outline memorable is not the main goal for the preacher? Yes. Am I saying that a memorable outline is wrong and should not be offered? Not at all. If the outline happens to be memorable, that is fine. But the preacher’s energy is better spent getting the listener into the passage and getting the main point of that passage into the listener’s heart with a clear sense of its relevance to their lives and the encouragement to respond appropriately to the God whose heart is revealed in the text.

Allow me to offer some of the potential dangers of focusing on creating a memorable outline:

1. The focus can easily be shifted from the passage to the preacher’s craft. This is where the listener is listening for the preacher’s message based on a text, rather than looking for the message of the text.

2. The biblical passage may not be preached honestly. This is what happens when a text is squeezed into an outline form, rather than having the message shaped and controlled by the text.

3. The listener can be drawn toward the clever preacher, rather than the wonderful God. This doesn’t mean that we preach dull and plain so that all focus can go to Christ. Rather, we need to beware that our cleverness doesn’t become a distraction from the God speaking in the Bible.

I’ll finish off the list tomorrow…

Jesus vs Religion – Honouring God cont.

April 6, 2013April 1, 2013 / Peter Mead / Leave a comment

This week I have used Edlredge’s Beautiful Outlaw as the springboard for a series of posts. While I can’t affirm everything in the book, his chapter on the dangers of religion really did stir my thinking and for that I am thankful. So let’s finish the list, three more points that effectively continue the thought of honouring God.

8. A trivial morality prevails.

“Trivial morality takes the severe beauty of holiness and makes it ridiculous.” (176) Churches can easily fall into straining gnats and swallowing camels. Eldredge points to a church that won’t say the word “hell” out loud. Another that rejected a pastoral candidate because he occasionally drinks wine with a meal (an elder hit him with a Bible and said, “you better read this, son!” . . . get out of there, Mr Candidate, find a Christian church to pastor!) You can fill in the equivalents in your context. Trivial morality undermines the gospel. We must not fall into it ourselves, or preach in such a way as to reinforce it in others.

9. The system operates on the fear of man.

“’What good people might think rules this world.’ Members toe the line not because they are captured by God, but because they’re afraid of what the gossip mill will say if they don’t.” (176)

Is it possible for a church to be controlled by the fear of man? There is no doubt about that. Is it possible for a preacher to bring about change? That is not easy. No single sermon solutions here. But drip feeding through consistent preaching and personal example, combined with a bit of Jesus-like radical challenge when appropriate (pray for wisdom and courage!) . . . it must be possible to win such a church to the gospel.

10. False humility is honoured.

“A woman told me that when she comes into her morning prayer time it is with the posture of, ‘Who am I, a sinner, to come before you, a holy God?’ (She was holding her hands above her head as if to shield herself from a deserved wrath.) Sounds holy. It’s disgusting. You don’t see a whiff of this in those who knew they were the lowest—the woman who anoints Jesus, the leper, Peter after renouncing him three times. They come running to Jesus. False humility is religious.” (177)

That is quite the list. I hope it has been a helpful prompt to prayerful Bible reading and reflection. Being “anti-religious” can be a quasi-religion, so we do need wisdom here. There is much that has been helpful in the traditional forms of Christianity across the world. But if we are honest, a good tradition is always one person away from being a deadening influence for Christ. The problem ultimately is not with Christianity in its many local expressions. The problem is with our flesh that will still push intimacy with God away and replace it with personally driven performance.

Jesus vs Religion – Honouring God

April 5, 2013April 1, 2013 / Peter Mead / 1 Comment

So I am halfway through Eldredge’s list of ten indicators of religious distraction from true Christ-centred Christianity. Let’s see if I can finish the list in a single post, actually I won’t bother trying. I’ll finish the list tomorrow. All to do with honouring God:

6. The holiness of God is taught by making him “unknowable” or unapproachable.

“God is spoken of as a mystery so high and lifted up we cannot possibly be friends. The talk may be very intellectual and philosophical; it may be hyperspiritual talk of the heavens; it might be existential “dark night of the soul” stuff. Do you ever hear Jesus talk like this? Of course there are mysteries to God, but Jesus came to make God known.”

The incarnation is about the unseen God being seen, and touched, and met, and talked to, and heard, and known. The New Testament critiques the proto-gnostic notions of an un-incarnate Christ because that tendency was in the churches. In modified forms it still is. While it may get us kudos as we stand at the church door and shake hands with the impressed, let us instead offer them the only begotten God who has made the Father fully known.

7. Holiness is substituted with rule-keeping.

The church seems to propagate technical righteousness and the minding of evangelical manners. Is this what holiness is all about? If we can’t make the connection between holiness and the fellowship of the Trinity, but only speak of separation from sinful acts, then perhaps our view of holiness is too superficial. If the preacher doesn’t get it, the congregation have little chance.

Tomorrow I’ll finish the list . . .

Jesus vs Religion – Serving God

April 4, 2013April 1, 2013 / Peter Mead / Leave a comment

Beautiful Outlaw by John Eldredge offers a colourful portrait of the personality of Jesus, and warns of the deadening effects of religious mutations of Christianity. While we may not embrace all of Eldredge’s theology, let’s not miss the accuracy of his diagnosis when it comes to the dangers of religiosity. We all fall into such mutations of Christianity, so this week I am probing a little from the perspective of a preacher. We’ve thought about loving and knowing God. How about serving Him?

4. Religious activity is confused with commitment to Christ.

“To draw near to God requires a church function of some kind. Church activities are considered more important than any other type of activity. Those who do not engage regularly in religious gatherings are suspect. To question the centrality of church functions immediately places the questioner outside the faithful. Leaders get very defensive about church—but to suggest this fact is to incur something along the lines of malice.” (173-4)

The most committed to Christ must be the people who attend the most meetings. Really? It only takes you missing one meeting to learn one thing: people don’t know your circumstances or your motives. Perhaps you were caught in a conversation of eternal significance, perhaps you were serving God in a private way that should not be broadcast to the church, perhaps your family needed you there. If you ever chose to stay home and didn’t feel guilt before God (although in some churches you certainly would feel guilt before others) . . . then you know one thing. You cannot assume and judge negatively when others miss meetings. I know of preachers preaching pressure to attend faithfully. If that is you, cut it out. Preach Christ.

5. Christian service substitutes for friendship with Jesus.

“Fighting for a cause becomes the expression of devotion to Jesus. . . . Exhausted Christians working for noble causes, but they do not report a daily personal encounter with Jesus. Over time the work itself substitutes for Jesus, and seeking him seems harder than doing more for him. Martha, Martha. Loving Jesus comes first; out of this will flow whatever work in the world he has for us to do.” (174)

There is a reason that many pastors and preachers suffer burnout and depression – they lose their grip on being lead worshippers and lead responders and lead delighters in God. And they become lead activists in the church. Busy, busy. Exhaustion. But loving God always comes before loving people in the presentation of the Great Commandment. We cannot, we must not, fall for the lie that we are loving God by loving people. Love God first. Let him minister to you before you minister to others!

Live that, and then preach that. It might rescue your church.

Jesus vs Religion – Knowing God

April 3, 2013April 1, 2013 / Peter Mead / Leave a comment

Yesterday we pondered the replacement of love with false reverence. Now for another test to know when “the religious” is at work in the church (launching from some thoughts of John Eldredge in Beautiful Outlaw):

2. Knowing about God substitutes for knowing God.

“Therefore, teaching is exalted. Church feels like a seminar—could be intellectual, could be motivational. Good content is what matters. Doctrine is fiercely defended. Members can explain to you theories of the atonement, or seven steps to success, but can’t name one intimate encounter they’ve had with Jesus.” (172)

This is a very real danger for us preachers. Especially those of us who have had the privilege of attending formal theological training in some form. One of two things tends to happen in Bible school, and both are problematic. Either we have a great time of personal growth as we delight in the studies and learning environment—which results in us viewing church as an opportunity to recreate that academic environment. Or we have our faith numbed as we grow sophisticated in our understanding of what true Christianity supposedly is—which also results in us viewing church as an opportunity to recreate that academic environment.

Church is not seminary-lite with courses running one lecture a week over several weeks. Church is a different animal. There should be an educational component, but it should be so much more than that. (Part of the problem may be that Bible college and seminary should be so much more than that too, but over time the ideals of the founders of Bible Institutes and Colleges tend to dull toward secular respectability, intellectual sophistication and spiritual deadness . . . perhaps a subject for another day.)

Let’s be very careful that our own study and personal walk with Christ is genuinely intimate rather than allowing it to reduce to academic study alone. Then let’s make sure our preaching pursues life transformation and personal introduction, rather than settling for information transfer and cultural reinforcement.

3. Power displays are confused for intimacy with Jesus.

Some churches celebrate the miraculous and delight that God is at work in their midst. But chasing the next miracle is not the same thing as chasing Jesus. In Eldredge’s words, “I can give someone a thousand dollars and it doesn’t make them my friend. They can keep coming back to me for more, and it doesn’t make them my friend.” (173)

Even if we have great stories to tell of God’s coming through in our lives and experience, let us not short change our listeners by failing to invite them into the reality of relationship with God Himself. A Christianity that offers only the benefits of Christ without the person of Christ might be no Christianity at all.

Jesus vs Religion – Loving God

April 2, 2013April 1, 2013 / Peter Mead / Leave a comment

In his book, Beautiful Outlaw, John Eldredge lists ten tests to know when “the religious” is operating. This week I am walking through them for us to ponder as preachers, and in respect to our preaching. Please see the first post for a caveat regarding concerns with his books.

1. False reverence replaces loving Jesus.

“In fact, loving Jesus is considered optional. I know, it seems to hard to believe. But it’s really quite common. You don’t meet a lot of people, frankly, who are given over to loving Jesus. But they live a clean life, attend church faithfully, and are considered to be ‘good Christians.’” (172)

Is it possible to be a Christian, but to have the “being in love with God” part be an optional extra – extra credit, if you like? I am afraid this is all too common. Jesus could not have been more clear about the greatest commandment. I think John’s gospel also hints a little about the issue of loving God. But we have come to the place where people define being a Christian based primarily on praying a prayer, making a commitment, and assenting to a basic creed.

I am glad he put this one first. It is truly fundamental. If you don’t love Jesus, something is profoundly broken. Paul said so in 1Corinthians 16:22 if anyone does not love Christ, he is accursed. Let’s stop accepting alternative measures of true faith to avoid the central one.

Loving Jesus is not an option for you as a preacher, and it is not an option for those who go by the label Christian. If you don’t love Jesus, don’t preach. If you do love Jesus, then when you preach don’t just prompt a pretense of love by adding certain terminology to the creedal commitments of the church. We don’t need churches full of people who adopt an alteration of their “vocabularius receptus.” We need to help our churches be full of people who are transformed from external religious practice to real love for a Christ they discover to be so captivating and a God whose love is so transformative.

Jesus vs Religion – Introduction

April 1, 2013 / Peter Mead / 1 Comment

Over the years I have generally enjoyed John Eldredge’s books. Never completely, but always a lot. Never completely because there tends to be some things in each one that I wish he would state differently. Theologically I am not on the same page, and I know that he is strongly critiqued by some. Since this blog isn’t intended to be a place of critique, I won’t go into any detail here, but will offer some interaction with this caveat in place.

The latest one I have read is Beautiful Outlaw. This is a book about Jesus subtitled, Experiencing the Playful, Disruptive, Extravagant Personality of Jesus.

Eldredge’s portrait of Jesus will most certainly help the reader to enjoy Jesus, perhaps for the first time. I am saddened by the thought that some of us claim to have known Jesus for years, but hesitate if we are asked if we like him. We can determine whether we like a person within minutes of meeting them, but apparently we can know Jesus for years and not instinctively know whether we like him?

The majority of the book is given to personality traits of Jesus and is written positively. But nearer the end of the book Eldredge sets his sights on religion as the great blanket that deadens our delight in our Lord. He states:

By the way, this is the bottom line test of anything claiming to be of Jesus: Does it bring life? If it doesn’t, drop it like a rattlesnake. And you will find that the religious never, ever brings life. Ever. That is its greatest exposure. (209)

He points out that Christianity and Christian culture are by no means the same thing. We need to hear this. He points to the development of personal preferences that are then defined as the only right way to do church and to know Jesus. He points out that a lot of Christian culture can get pretty weird, including a language and affected pronunciation that goes with it. But “loving the culture of the church is not anywhere close to the same thing as loving Jesus.” (170) We can’t forget that the Pharisees loved their religious culture, but hated Jesus.

This isn’t just a quaint quirkiness in churchianity. Eldredge suggests that religiousness is a ploy of the enemy. In his words, “a wing nut talking about Jesus does far more damage than fifty atheists.” (171) So true. I’ve met a few.

He goes on to list the bad breath effect of those who claim some intimate connection to Jesus, but whose lives are so unappealing: “’Gifted Preachers’ who are mean to their children. ‘Anointed Prophets’ who cannot sustain ordinary friendship. ‘Servants of the Lord’ who need to be the center of attention.” (171)

Since people loved to be with Jesus, but are often repelled by the culture we’ve created around his name, I think it is worth prayerfully probing this subject over the next few days.

I’d like to take Eldredge’s ten tests of religiosity and walk through them for the rest of this week. How are we doing, as preachers? That is, as those often so visible to both believers and visitors. And what is our preaching doing? Are we pushing people toward Christian culture, or inviting them to know and enjoy a compelling Christ?

Wide View Application 2

March 22, 2013 / Peter Mead / Leave a comment

Last time I suggested that too narrow a view of a passage can lead to burdensome and non-gospel application. In narratives we need to make sure we are seeing God’s role and the humans as living in response to Him (both in faith and rebellious self-trust). In epistles we need to read the imperatives in light of the doctrinal gospel sections that inevitably have preceded the commands and applications.

Last night I was at a prayer meeting where we sang “There’s a Wideness in God’s Mercy” . . . an old hymn with a few great verses:

There’s a wideness in God’s mercy like the wideness of the sea; there’s a kindness in His justice which is more than liberty.

For the love of God is broader than the measures of man’s mind; and the heart of the Eternal is most wonderfully kind.

But we make His love too narrow by false limits of our own; and we magnify His strictness with a zeal He will not own.

If our love were but more simple we should take Him at His word; and our lives would be illumined by the presence of our Lord.

So to avoid imposing a “strictness” God would not own, we must preach good news and not turn it into burdensome law. Here are a few thoughts to keep stirring our thoughts:

1. In narratives like the gospels, observe the growth in faith among characters as the stories unfold. The same is true in other narrative sections of the Bible. We are not given much concerning most characters, but what we are given enables us to get a sense of their trajectory towards God in faith or away in rebellion. Tracing that broader story can help to make sense of a particular pericope (individual story).

2. Be careful to identify the link between doctrine and application. It is often more of a “this is what a life looks like that is gripped by that truth” rather than “so you must now do this!” Is the application an implication? Is it a natural outworking? Is it an appropriate response? These are all very different than a self-moved obligation.

3. Turning response into responsibility is to turn gospel into legalistic burden. Many really struggle with this, but it is so important. A captured heart that is stirred will flow out in far greater commitment, sacrifice, integrity, holiness, etc., than a person pressured to obey by the apparently self-moved determination of their own will. If the heart is not stirred, then the motivation will still be about love, but a misplaced love that is a weaker motivator. That is, if it isn’t love for Christ that stirs a person, then maybe they will obey commands out of love for self in respect to conformity to community expectations – a love-driven action, but not in response to the greatest love of all.