If our fasting from food does not compel us to consider and improve the circumstances of those who are hungry and fast involuntarily, then what purpose does it serve? If our abstaining from shopping for clothes does not cause us to consider and provide for the naked, and if our desire to improve our interpersonal relationships doesn’t catalyze our engagement with those on the margins, how does this season of sacrifice serve the building of God’s kingdom on earth as it is in heaven?
It is a great and terrible irony that our country’s correctional system does not often allow for or take much pride in perpetrators’ self-correction.
Yet to the degree that transformation within the system is possible, such appears to have happened for Kelly Gissendaner. The 46-year-old woman was sentenced to death for the 1998 murder of her then-husband, Doug. It is well-documented that her accomplice and then-boyfriend committed the act — he is sentenced to life, with a chance at parol.
Gissendaner faces excecution tonight at 7 p.m. EST.
If carried through, it will be the first time since 1976 that the state of Georgia will execute an individual who was not the person physically using violence in the crime.
Gissendaner’s case — that of a person guilty of murder whose profound internal transformation while in prison has led to a contemplative life of studying theology, mentoring at-risk youth, offering pastoral care to fellow inmates, and expressing full and sincere remorse for her actions — calls into stark question whether our criminal justice system, and specifically the state's use of the death penalty, honestly allows for the possibility for redemption.
When I ask people to describe a typical “missionary,” the usual response includes that of a young man with black pants and a white collared shirt (with a name tag attached) that knocks on doors, or perhaps an evangelical preacher who stands on (and shouts from) street corners, or possibly one who travels the far ends of the earth to help the poor and plant new churches. But just because some are more vocal and visible than others, such missionaries should not be acknowledged as the totality of all that exists, because:
All people in all places are missionaries, for all people in all places participate within a particular mission in some shape or form. Missionaries are as diverse as the human community itself.
While most missionaries do not self-define as such, the world is filled with them, many of whom serve with a high degree of commitment and faithfulness. For instance, if a missionary is – by definition – one who participates within a particular mission, then those who consume Coca-Cola are not merely consumers, but they are – by definition – missionaries of the Coca-Cola brand and its corporate mission. Similarly, there are countless political missionaries in all corners of the globe. As election cycles draw close, such missionaries multiply in mass numbers, and their energetic zeal often rivals – and sometimes far exceeds – the determination of many religious clergy labeled as extreme.
The world consists of countless missions and innumerable missionaries. As stated from the onset, all people in all places are missionaries, so not only should we hesitate to assume we know what a “typical missionary” is, we should also attempt to distinguish who a Christian missionary is to be within the context of countless other (complementary and competing) missions and missionaries. So what follows is a brief reflection on what the focus of God’s mission might be, and an exploration of how Christian missionaries may be able to function as a result.
The first Christmas after my daughter was born, I got a two-year membership to 24 Hour Fitness as a gift. Included in the membership was one personal training session.
My trainer bristled with annoyance at my “fad diet” when I told him we were going Paleo for three months. Then he showed me to the elliptical machine and told me that he lost weight by drinking sugar-free Kool-Aid all day and ordering off of the light menu at Taco Bell.
Obviously, our philosophies weren’t in line. But I was still able to get some cardio, weights, and an occasional spin class in at the gym. No hard feelings. But staying motivated and committed to working out while staying home with a toddler has been hard.
That might be because I haven’t tried CrossFit.
I think CrossFit is like secular church. It offers more than weight loss or fitness. It speaks to our innate desires for community, purpose, and transformation.
I was standing there on the shore, jeans rolled up, my ankles in the surf.
It was day two of the Rob Bell event and people were surfing.
Rob brings in a couple of surfing instructors and, if you want to, you can rent a board and take a lesson. It's a good time. I watched a lot of people surf for the first time as I stood on the shore ...
As we attended workshops and concerts, met new people, and tried to make sense of the larger impact this gathering might have beyond us, we kept coming back to that statement we heard early on about Walter Wink. What is Christian imagination? How do we imagine Christianity? Whatever it means, imagining Christianity is exactly what happened at Wild Goose.
Here's an example: Throughout the weekend, Fullsteam, a craft brewery in nearby Durham owned by an alumnus of Wheaton College (yes, that Wheaton) sold selling beer to quench the thirst of Goosers during late night sessions and performances (a la Homebrewed Christianity, etc.). And on Saturday afternoon — call it an early evening happy hour — a group of rag-tag musicians, armed with a few folk instruments, a trumpet and percussion, led a jolly crowd of more than 100 in Sunday School choruses and old-timey spirituals. They called it, “Beer and Hymns."
There, caught up in a holy wind of hops and hope, we reimagined what church might be during an ad hoc version of “He’s got the Whole World in His Hands.” We the motley worshippers alternated “He’s got the whole world” with “She’s got the whole world,” proudly singing at the top of our lungs, “She’s got the liberals and conservatives / the gays and straights / and a big ole mug of beer/ in her hands.”
Fight global poverty, invest in agriculture. ~ Growers First
As the winter winds bite at our collars, a hot cup of coffee is a perfect antidote for healing. But what you might not consider when you sip a mug of dark roast is the economic injustices that many coffee growers around the world face.
Coffee is one of the largest cash crops in the world – the U.S.D.A. Foreign Agricultural Service reports that last year 15,689,340,000 pounds of coffee were distributed worldwide. Yet, indigenous coffee growers see only a tiny fraction of its revenue.
These are some of the reasons why fair exchange programs such as Growers First got into the coffee business — to tip the scales of economic and social inequity that has become a way of life for many coffee farmers globally in a more just direction.
Even more importantly, Growers First exists to transform lives. The non-profit based in Laguna Beach, Calif., has a powerful story of action, conflict, struggle — and ultimately hope.
Scrooge repented, promised to “honor Christmas in his heart” all year long and to never forget the lessons of the three spirits.
He celebrated Christmas day with his nephew, sent the Cratchit family a prize Christmas turkey and then given Bob Cratchit a raise. He became a second father to Tiny Tim, was known as a good man in the city and was remembered for his ability to keep Christmas well.
But, as Dickens pointed out, this didn’t come without some laughter and derision.
Some people who knew Scrooge as a misanthrope before, now saw the old, mean man as a fool. The radical conversion Scrooge underwent caused some to question whether this new Ebenezer was still of sound mind.
This is as it should be.
An ebenezer is a reminder. It tells the story of God’s faithfulness and our repentance. It is a marker for transformation and conversion.
Dickens, I would assume, did not give Scrooge the first name “Ebenezer” without reason. While the word has fallen out of common use (the hymn “Come Thou Fount” is often sung now with the word “altar” in replace of “ebenezer”) it is still powerful with meaning.
“Ebenezer” is the marker that commemorates the moment that everything changed. In difficult times it is the reminder that what was true at the time of the original change, namely God’s faithfulness, is still true today.
What was most telling about the disagreement between the two men was their discussion of Luke 4. Mohler argued the passage should be understood in light of how he interpreted the preaching and teaching of Paul and the other apostles. This means that when Jesus said that he came to bring good news to the poor that good news was personal salvation.
Wallis argued that yes, personal salvation is one part of that good news, but that the other part is the Kingdom of God breaking into the world and transforming societal relationships as well. When the Gospel is proclaimed, it is good news for a poor person's entire being, community and world -- not just his or her soul.
First, it was encouraging to hear Mohler spend a lot of time emphasizing that working for justice is essential to fulfillment of the Great Commission. Throughout the night he repeated his concern that a lot of Churches are REALLY bad at making disciples who actually do the things Jesus told us to do. As the president of one of the largest seminaries in the world, it will be interesting to see if he is able to train a generation of pastors who will do things differently. My concern is that he is missing the connection between his theology and the failure of Christians to actually do justice.
If justice is only an implication, it can easily become optional and, especially in privileged churches, non-existent. In the New Testament, conversion happens in two movements: Repentance and following. Belief and obedience. Salvation and justice. Faith and discipleship.
Atonement-only theology and its churches are in most serious jeopardy of missing the vision of justice at the heart of the kingdom of God. The atonement-only gospel is simply too small, too narrow, too bifurcated, and ultimately too private.
Scripture constantly should be challenging our assumptions about our lives and in every aspect of society. Transformation is needed on a personal and also a political level. Scriptural priorities shouldn't be glossed over in order to protect political ideologies and comfort zones.
If we believe that what Jesus taught remains just as relevant today as it did when he physically walked among us, then it should still be a comfort to those on the margins of society and offensive to the wealthy and powerful. That doesn't mean that the wealthy and powerful can't be good and faithful followers of Christ, but Jesus did warn them that their walk will be a hard one. Wealth and power bring unique and difficult temptations ... If you never feel uncomfortable when you read the Gospels then you aren't paying attention.