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Christ Didn’t Come To Make Us Better

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From Brennan Manning in The Furious Longing of God…

How is it then that we’ve come to imagine that Christianity consists primarily in what we do for God? How has this come to be the good news of Jesus?

Is the kingdom that He proclaimed to be nothing more than a community of men and women who go to church on Sunday, take an annual spiritual retreat, read their Bibles every now and then, vigorously oppose abortion, don’t watch x-rated movies, never use vulgar language, smile a lot, hold doors open for people, root for the favorite team, and get along with everybody?

Is that why Jesus went through the bleak and bloody horror of Calvary? Is that why He emerged in shattering glory from the tomb? Is that why He poured out His Holy Spirit on the church? To make nicer men and women with better morals?

The gospel is absurd and the life of Jesus is meaningless unless we believe that He lived, died, and rose again with but one purpose in mind: to make brand-new creations. 

Our religion never begins with what we do for God. It always starts with what God has done for us, the great and wondrous things that God dreamed of and achieved for us in Christ Jesus.

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God’s Grace: Two Quotes You Need To Read

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For the past few weeks or so, I have been doing some extra reading on God’s grace.  As I have, there has been one minister/writer/theologian that has continued to be quoted.

Whether reading Tullian Tchividjian, Brennan Manning, or Justin Holcomb, just to name a few, they each draw from the work of Robert Farrar Capon.

Here are a couple of thoughts from Capon that continue to quoted and referenced…

From Kingdom, Grace, Judgment: Paradox, Outrage and Vindication in the Parables of Jesus:

What role have I left for religion? None. And I have left none because the Gospel of our Lord and Savior Jesus Christ leaves none. Christianity is not a religion; it is the announcement of the end of religion.

Religion consists of all the things (believing, behaving, worshiping, sacrificing) the human race has ever thought it had to do to get right with God. About those things, Christianity has only two comments to make. The first is that none of them ever had the least chance of doing the trick: the blood of bulls and goats can never take away sins (see the Epistle to the Hebrews) and no effort of ours to keep the law of God can ever finally succeed (see the Epistle to the Romans). The second is that everything religion tried (and failed) to do has been perfectly done, once and for all, by Jesus in his death and resurrection. For Christians, therefore, the entire religion shop has been closed, boarded up, and forgotten. The church is not in the religion business. It never has been and it never will be, in spite of all the ecclesiastical turkeys through two thousand years who have acted as if religion was their stock in trade. The church, instead, is in the Gospel-proclaiming business. It is not here to bring the world the bad news that God will think kindly about us only after we have gone through certain creedal, liturgical and ethical wickets; it is here to bring the world the Good News that “while we were yet sinners, Christ died for the ungodly.” It is here, in short, for no religious purpose at all, only to announce the Gospel of free grace.

From Between Noon and Three:

The Reformation was a time when men went blind, staggering drunk because they had discovered, in the dusty basement of late medievalism, a whole cellar full of fifteen-hundred-year-old, two-hundred proof Grace–bottle after bottle of pure distilate of Scripture, one sip of which would convince anyone that God saves us single-handedly. The word of the Gospel–after all those centuries of trying to lift yourself into heaven by worrying about the perfection of your bootstraps–suddenly turned out to be a flat announcement that the saved were home before they started…Grace has to be drunk straight: no water, no ice, and certainly no ginger ale; neither goodness, nor badness, nor the flowers that bloom in the spring of super spirituality could be allowed to enter into the case.

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Knowing The Culture Around Us

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Do we know the culture around us? Do we know our neighborhood, it’s people, and their stories, values, and worldview?

Tim Chester believes we should be asking ourselves the kind of questions missionaries ask when they enter a new culture. In doing so, we are better able to understand those around us and thus meet their needs with the gospel.

Here are the questions he poses…

Where?
  • Where are the places and activities we can meet people?
  • Where do people experience community?
  • Are there existing social networks with which we engage, or do we need to find ways of creating community within a neighborhood?
  • Where should we be to have missional opportunities?
When?
  • What are the patterns and timescales of our neighborhood
  • When are the times we can connect with people?
  • How do people organize their time?
  • What cultural experiences and celebrations do people value? How might these be used as bridges to the gospel?
  • When should we be available to have missional opportunities?
What?
  • What are people’s fears, hopes, and hurts?
  • What gospel stories are told in the neighborhood? What gives people identity (creation)? How do they account for wrong in the world (fall)? What is their solution (redemption)? What are their hopes (consummation)?
  • What are the barrier beliefs or assumptions that cause people to dismiss the gospel?
  • What sins will the gospel first confront and heal?
  • In what ways are people self-righteous?
  • What is the good news for people in this neighborhood?
  • What will the church look like for people in this neighborhood?

(from Everyday Church by Tim Chester, 42-43)

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A Theology Of Washing The Dishes

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Washing the dishes is such a trivial task, but according to Tim Chester, in his short little book The Everyday Gospel: A Theology of Washing The Dishes, “it represents countless ordinary activities we do each day.”

But though such tasks are everyday and routine, they should be informed by the gospel. This is why Chester writes The Everyday Gospel. He wants to get across that the “Christian faith is for Monday as well as Sunday mornings.” And he uses the simple task of washing the dishes to illustrate how.

For starters, one way that Chester highlights how the gospel works itself out in washing dishes, and every activity we do, is that doing dishes brings joy. It does so because the gospel changes our desires. We want to do what is right and so we now ” find joy in doing the right thing because it is the right thing.”

Chester goes a bit further, however, in explaining how we find joy in washing dishes.

First, we find joy in washing dishes because we bring order out of chaos. Remember the creations story? The earth was “formless and void,” but God brought order (see Genesis 1:1-2).

Having been created in the image of God, we are given that same task of bringing order. “The divine activity of governing chaos,” writes Chester, “ordering what is formless, bringing beauty out of mess, tidying up creation–that task is given to humanity made in God’s image.”

When we tidy up the kitchen, we should feel good about it. And the goodness that we feel is a “divine feeling.”

Second, we find joy in doing the dishes because it serves others. Chester writes that “when I wash up I deny myself. I put others first. I say, in effect, that someone matters more to me than my comfort.” It is when we look outward beyond ourselves that we encounter true joy. We were not made to look inward.

This aspect of serving others in the everyday activities of our lives is a powerful point in Chester’s book. He writes:

Christian service takes place in day-to-day life; its occasion and location is everyday life. Indeed, the church is not a building, nor is it an event. The church is the community of God’s people sharing life–ordinary life, everyday life–at any moment and in any place with gospel intentionality. 

I think sometimes we forget about how the gospel permeates all of life. We know it is important for mission trips, etc…, but as Chester concludes, the gospel “does not only belong to a quiet time and opportunities to share the gospel. It affects every moment, every relationship, every activity.”

“If you do not have an everyday gospel,” writes Chester, “then the gospel will become a formula that you have to crowbar into conversations. But an everyday gospel creates opportunities everyday to talk about Jesus.”

Consider getting a copy of The Everyday Gospel. At only around 48 pages, it’s a quick read.

 

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The Expansion of Christianity (a list of articles)

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For several days, I have posted about the expansion of Christianity in the first centuries. Below is a list of those posts with a one sentence summary. I have also included a few resources for further study.

The Growth of Christianity in the First Centuries

 The growth of Christianity in the first centuries is quite staggering when looking at the numbers.

The Growth of Early Christianity Among Women

 One attraction to Christianity was it’s treatment of women as equals.

The Growth of Early Christianity & Compassion

One of the major considerations as to why Christianity grew in the early centuries was that it provided help and compassion for those in need.

Despite The Difficulties, Christianity Triumphed

 What were some of the difficulties that the early church faced in spreading the gospel?

God Makes A Way For The Spread of the Gospel

 Was it just a coincidence that Christianity emerged when it did? Or was it divine providence that prepared the world for the birth of Christianity?

Did The Early Church Have A Plan to Grow?

The early church did not have a man-made plan. They walked in the “fear of the Lord” and in the “comfort of the Holy Spirit.”

Resources

The Rise of Christianity by Rodney Stark

The Triumph of Christianity by Rodney Stark

The Greco-Roman World of the New Testament Era by James S. Jeffers

The First Thousand Years by Robert Louis Wilken

The Christians as The Romans Saw Them by Robert Louis Wilken

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Jesus: Another Failed Reformer?

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Ivor J. Davidson:

The story of the Christian church has its genesis in the belief of a small group of Jews in the first-century Palestine that a man who had been crucified had been raised from the dead. Jesus of Nazareth, the charismatic prophet, teacher, and healer whose ministry had caused a storm in Galilee and Judea, appeared to have died in defeat and he had been put to death by crucifixion, sentenced by the Roman prefect of Judea, Pontius Pilate, around the year A.D. 30.

This ought to have been the end of the matter. Jesus, it seemed, was just another failed reformer–courageous, no doubt, in his protest against religious and moral systems that he felt were wrong; commendable, certainly, in his principled concern for the needs and the marginalized and his practical efforts to address social injustices; but in the end just another pious martyr to a cause.

Jesus had been an impressive teacher and miracle worker; and his brief ministry had made an impact on a wide variety of people, but he had died a common criminal’s death, crying out to God in an apparent sense of being forsaken. His death left his band of followers without a leader and without any obvious sense of direction.

Whatever Jesus had stood for; it appeared either that he had been mistaken or that his mission was a failure. 

What changed all this was the conviction that though Jesus had died a violent death and been laid in a tomb, he was dead no longer. Within a matter of days of his crucifixion, stories were circulating that his grave was empty and that he had been raised from the dead.

The belief that Jesus was raised was not some pious idea that the events of his crucifixion had been reversed or that the dreadful reality of his suffering had somehow been cancelled out. The Jesus who appeared was not a resuscitated corpse, amazingly brought to life again. Nor was he a ghost or a phantom pictured in the minds of grieving–and perhaps guilt-ridden–disciples, looking back sentimentally on the individual they had known and failed in the hour of his greatest need. 

At the heart of the first-believers’ faith was a conviction that Jesus was alive as a concrete, flesh-and-blood reality. 

His followers believed his appearances were confirmations that God had vindicated him and that his life and death, far from being in vain, were in fact the decisive means by which God was acting in history to effect not only the renewal of Israel but the redemption of the world.

-Ivor J. Davidson, The Birth of The Church: From Jesus to Constantine AD 30-312 (Grand Rapids: Baker Books, 2004), 11-12.

 

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The Final Days of Jesus

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What took place during the last days of Jesus’s life on earth? Below you will find an outline provided with Scripture references.

This outline is from the helpful book The Final Days of Jesus: The Most Important Week of the Most Important Person Who Ever Lived by Andreas J. Kostenberger and Justin Taylor.

One other resource for you during this Holy Week is found at Justin Taylor’s website. He will be posting daily videos about Jesus’s final days.

Sunday
  • Jesus enters Jerusalem – Matt. 21:1-11; Mark 11:1-10; Luke 19:29-44; John 12:12-19.
  • Jesus predicts his death – John 12:20-36.
  • Jesus visits the temple – Matt. 21:14-17; Mark 11:11.
Monday
  • Jesus curses a fig tree – Matt. 21:18-29; Mark 11:12-14.
  • Jesus cleanses the temple – Matt. 21:12-13; Mark11:15-18; Luke 19:45-48.
Tuesday
  • The lesson from the fig tree – Matt. 21:20-22; Mark 11:20-26.
  • Jesus teaches and engages in controversies in the temple – Matt. 21:23-23:39; Mark 11:27-12:44; Luke 20:1-21:4.
  • Jesus predicts the future – Matt. 24-25; Mark 13:1-37; Luke 21:5-36.
Wednesday
  • Jesus continues his daily teaching in the temple complex – Luke 21:37-38.
  • The Sanhedrin plots to kill Jesus – Matt. 26:3-5; Mark 14:1-2; Luke 22:1-2.
Thursday
  • Jesus instructs his disciples Peter and John to secure a large upper room in a house in Jerusalem and to prepare for the Passover meal – Matt. 26:17-19; Mark 14:12-16; Luke 22:7-13.
  • In the evening Jesus eats the Passover meal with the Twelve, tells them of the coming betrayal, and institutes the Lord’s Supper – Matt. 26:20-29; Mark 14:17-23; Luke 22:14-30.
  • During supper Jesus washes the disciples’ feet, interacts with them, and delivers the Upper Room Discourse (Farewell Discourse) – John 13:1-17:26.
  • Jesus and the disciples sing a hymn together, then depart to the Mount of Olives – Matt. 26:30; Mark 14:26; Luke 22:39.
  • Jesus predicts Peter’s denials – Matt. 26:21-35; Mark 14:27-31; Luke 22:31-34.
  • Jesus issues final practical commands about supplies and provisions – Luke 22:35-38.
  • Jesus and the disciples go to Gethesmane, where he struggles in prayer and they struggle to stay awake late into the night – Matt. 26:36-46; Mark 14:32-42; Luke 22:40-46.
Friday
  • Jesus is betrayed by Judas and arrested by the authorities (perhaps after midnight, early Friday morning) – Matt. 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12.
  • Jesus has an informal hearing before Annas (former hight priest and Caiaphas’s father-in-law) – Matt. 26:57, 59-68; Mark 14:53, 55-65; Luke 22:63-71.
  • As predicted Peter denies Jesus and the rooster crows – Matt. 26:58, 69-75; Mark 14:54, 66-72; Luke 22:54b-62; John 18:15-18, 25-27.
  • After sunrise on Friday the final consultation of the full Sanhedrin condemns Jesus to death and sends him to Pontius Pilate – Matt. 27:1-2; Mark 15:1.
  • Judas changes his mind, returns the silver, and hangs himself – Matt. 27:3-10.
  • Pilate questions Jesus and send him to Herod Antipas – Matt.27:11-14; Mark 15:2-5; Luke 23:1-7; John 18:28-38.
  • Herod questions Jesus and send him back to Pilate – Luke 23:8-12.
  • Jesus appears before Pilate a second time and is condemned to die – Matt. 27:15-26; Mark 15:6-15; Luke 23:13=25; John 18:38b-19:16.
  • Jesus is mocked and marched to Golgotha – Matt. 27:27-34; Mark 15:16-23; Luke 23:26-49; John 19:17.
  • Jesus is crucified between two thieves – Matt. 27:35-44; Mark 15:24-32; Luke 23:33-43; John 19:18-27.
  • Jesus breathes his last – Matt. 27:45-56; Mark 15:33-41; Luke 23:44-49; John 19:28-37.
  • Joseph of Arimathea buries Jesus in a new tomb – Matt. 27:57-61; Mark 15:42-47; Luke 23:50-56; John 19:38-42.
Saturday
  • The chief priests and Pharisees place guards at the tomb with Pilate’s permission – Matt. 27:62-66.
Sunday
  • Some women discover the empty tom and are instructed by angels – Matt. 28:1-7; Mark 16:1-7; Luke 24:1-7; John 20:1
  • The women, fearful and joyful, leave the garden and tell the disciples – Matt. 28:8-10; Luke 24:8-11; John 20:2.
  • Peter and John rush to the tomb based upon Mary Magdalene’s report and discover it empty – Luke 24:12; John 20:3-10.
  • Mary returns to the tomb and encounters Jesus – John 20:11-18.
  • Jesus appears to Cleopas and a friend on the road to Emmaus, later Jesus appears to Peter – Luke 24:13-35.
  • That evening Jesus appears to the Ten (minus Thomas) in a house (with locked doors) in Jerusalem – Luke 24:36-43.
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To Do Mission is To Eat Lunch

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Jesus did evangelism and discipleship around a table with some grilled-fish, a loaf of bread, and a pitcher of wine.

                                                                                            –Tim Chester

Jesus came “eating and drinking.” If there was a party, a dinner, or a wedding, and Jesus was invited, he was there. And such behavior by Jesus baffled the Pharisees. Look at him! A glutton and a drunkard, a friend of tax collectors and sinners! (Matthew 11:19).

When Jesus eats with the “tax collectors and sinners,” his message is clear: “Jesus has come for losers, people on the margins, people who’ve made a mess of their lives, people who are ordinary. Jesus has come for you. The only people left out are those who think they don’t need God” (p. 30).

Tim Chester, in his book A Meal With Jesus, makes this point of who Jesus came for over and over again. Jesus has come for the lost, the broken, and the disenfranchised. And we know he has come for such people because he pulls up a chair, sits down with them, and has a meal.

In the culture of Jesus day, you had to be careful of who you ate with. This was especially true for the religious leaders. They would never eat with someone who was considered “unclean.” But Jesus broke the rules. Why? Because those who are well have no need of a physician, but those who are sick (Luke 5:31).

To those who needed grace, Jesus offered grace. To those who needed hope, Jesus offered hope. To those who needed salvation, Jesus offered salvation. And Jesus offered these around the table. And this is why Chester believes that we need to learn the power of sharing a meal with others.

“Jesus didn’t run projects, establish ministries, create programs, or put on events,” writes Chester. “He ate meals.” So to do mission is to “routinely share meals with others” (p. 89). Meals don’t save people, but they do present an incredible opportunity to know the heart of another. And to know the heart of another sometimes presents moments to speak of the gospel of grace.

But not only does eating a meal provide an opportunity to get to know someone, it also communicates belonging. At a meal you sit as equals. Chester mentions a homeless women who told him at a soup kitchen that “I know people do a lot to help me. But what I want is for someone to be my friend”(p. 83). What this woman is saying is, “I really wish someone would eat with me so I could feel human again.”

The bottom line for Chester in his book A Meal With Jesus is that what God has called us to do in regards to making disciples is not complicated. He writes, “If you share a meal three or four times a week and you have passion for Jesus, then you will be building up the Christian community and reaching out in mission” (p. 16).

I encourage you to purchase a copy of A Meal With Jesus. It has some good practical theology in regards to mission and hospitality and will leave you rejoicing that God is preparing a feast for us in Heaven.

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