Conversations from Campus: Bible Interpretation 2

Last week I raised questions about Bible interpretation because I get these questions constantly in my travels to college campuses.

Here's what I always say first in my replies:

Don't interpret the Bible in isolation.

This statement usually rubs a few students the wrong way. They value hearing directly from God.

For them, direct communication from God bypasses the imperfections of human interpretation and ivory tower wrangling over ancient language grammar and syntax.

They value inspiration more than perspiration.

I guess I'm just enough of a mystic to believe that God still speaks directly to his people. You hear a word from God, you act on it. That's basic discipleship.

Yet, I'm really firm about this notion of interpreting Scripture (and words from God) in community. It's called the interpretive community, the historic conversation -- the sifting of scriptural meaning through the authority and wisdom of the church.

So I guess in that way I'm pretty traditional. Why?

1. Because we were made for community. That's how the Christian life is to be lived (1 Corinthians 12, Romans 12, Ephesians 4, etc.).

2. Sin extends to the understanding. Our minds are fallen.* We misunderstand people, situations -- and Scripture. Our best safeguard against misinterpretation is the wisdom of community.

I believe the God of history speaks through history -- that we as contemporary Christians rightly "stand on the shoulders" of the saints who've gone before us.

That's two millennia of interpreters. We ignore them to our peril.

* Theologians and philosophers sometimes call this the "noetic effects" of sin.
Of many good books on the subject of Bible interpretation, my favorite is How to Read the Bible for All Its Worth, by Fee and Stewart.
graphic credit: http://www.turnbacktogod.com/story-what-good-does-reading-the-bible-do/

Conversations from Campus: Bible Interpretation 1

One of the questions I get most frequently in my travels is how to properly interpret the Bible.

Backup for a second.

Imagine you're 19 years old and grew up in the church. You go away to college and discover that a lot of sincere, Spirit-led people interpret the Bible different than you.

And different from each other.

This raises several questions in your mind:

1. Who's right?

2. Are there any rules or guidelines for interpreting the Bible?

3. Who makes these rules? Why should I believe them?

4. In the end, isn't up to each individual to interpret the Bible for their own life, based on how God is leading them?

With these questions and a few others in mind, you show up at a 9pm talk in your dorm lounge to hear what a traveling "apologist" (a what?) says about these matters.

He is emphatic about one main thing:

Participating in the interpretive community.

You've never heard of this. It sounds like a nature hike at a state park.

He insists that it's wrong to interpret the Bible in isolation. That you need to take part in the historic conversation that's been unfolding around the Bible for two millennia.

The interpretive community? The historic conversation?

The apologist from St. Paul, MN, is maybe a little wacky.

*********

We'll find out next week.

photo credit: Cape Disappointment, Lewis & Clark Interpretive Center
http://goo.gl/fSUu99

Conversations from Campus: Cumulative Case 4

At South Texas College a philosophy professor asked me to present Christianity to his class.

They were studying world religions and the professor, an atheist or agnostic, thought I could speak for Christianity better than he.

I asked about guidelines. "None," he said. "Just be honest about your religion."

So I had 75 minutes to present a "cumulative case" for the faith.

As noted in recent blog posts here, I began with creation and design (cosmology and teleology), then moved to the historical Jesus, the reliability and credibility of the Bible, and finally to an argument from experience.

On the white board at the front of the room I depicted each piece of the argument as a stair-step leading upward toward a certain conclusion.

I'm pretty sure the professor expected me to put the word "proof" at the top of the staircase, as if I had just proven Christianity true.

But anyone who works with proofs in philosophy or theology (or even science) knows they are very difficult to establish. I certainly had not done so in an hour and fifteen minutes.

So I made a more modest claim. I wrote the word "convincing" at the top. I said, "Many thoughtful people find the case for Christianity compelling."

Then I went on to explain how one becomes a Christian. As it turns out, several students were interested in connecting with our ministry at the college.

**********

Remember the power of the cumulative case, what theologian James Beilby calls "piecing together a series of converging arguments and evidences." *

It's the combination of lines of reason and data that can be so powerful.

*James Beilby, Thinking about Christian Apologetics, p98.
For an overall cumulative case, see Douglas Groothuis, Christian Apologetics.

See you next week!

I'm at the InterVarsity Regional Staff Conference.

Conversations from Campus: Cumulative Case 3

Imagine a set of stair-steps moving upward, each step another "plank" in the case for Christ.

The steps build on one another -- hence the upward movement.

Step #1 last week was about origins: where the world came from, often called "cosmology."

This week's step is the design argument. It says that the order and beauty of the universe suggests an intelligent designer behind it all.

If I come upon an abandoned cabin in the woods, the most obvious explanation for its existence is an intelligent designer, a builder. The cabin exhibits what philosophers sometimes call purposive order.

Similarly, if I come upon a world that seems to exhibit purposive order, the best explanation is an intelligent designer.

In support, Christian philosophers and scientists tell us the universe is finely tuned to "life-permitting" conditions. Alvin Plantinga has estimated the odds of such fine-tuning to be 10 to the minus 100.*

I'm not really making the argument here, just telling you the direction it generally goes.

***********

In conversation, the point to made for a "cumulative case" is that beauty and order is exactly what you'd expect to find in a universe created by God. Thus step one and two interlock, -- that is, creation and design fit together and reinforce each other.

Remember that in a cumulative case it's the combination of arguments, building on one another, that give strength to the entire case.

And that is what I tried to communicate to a young atheist at Michigan State recently (see Nov 18 post).

Next week: Step 3 in the cumulative case.

*

See Alvin Plantinga, Where the Conflict Really Lies, ch 7.

Conversations from Campus: Cumulative Case 2

Last week I suggested that making a cumulative case for something is like a lawyer trying to convince a jury that a man--call him Smith--committed a certain crime. The lawyer "accumulates" small arguments and adds them together to make a persuasive case:

Weapon + motive + opportunity = case made. Case proven? Probably not. Still, very convincing. Smith is most likely convicted by a jury of his peers.

In conversation, I usually launch my cumulative case for Christian faith via the topic of origins (cosmology). Generally, there are three main possibilities:

1. The world always existed.
2. The world came into existence by itself (e.g. The Big Bang).
3. God made the world.

We could conceive of other possibilities as well. These are probably the big 3. 

#1 assumes a stream of cause-effect relationships that stretch back into eternity. One rightly wonders where the whole series came from, however. Why is there anything at all? Something rather than nothing?

#2 assumes that "everything came from nothing." Philosophically problematic. You don't get anything, let alone everything, from nothing.

#3 is the simplest explanation. The world was made by a loving, powerful God. In fact, when we look around at the world and see human beings, animals, the order of stars and planets, the DNA molecule, the laws of nature--it's just the type of world we'd expect to find if an infinite loving God exists.

And, says British philosopher Richard Swinburne, we wouldn't expect to find such a world on a purely materialist explanation (which says that matter and energy are all that exist).*

Unfortunately I'm already up against my time limit with you. 

But it's OK. In real conversations I usually don't have the luxury of long hours with a skeptic. I have to move fast. 

There's at least a summary of step 1 in cumulative case-making.

* Richard Swinburne, Is There a God? Oxford, 2010 ed. See esp. ch 4.
graphic credit: http://goo.gl/nupR83

Conversations from Campus: Cumulative Case 1

The International Center, Michigan State University, dining area:

We grabbed a table and set up a simple white-board sign that said "Questions about Christianity?" with my name underneath.

No one in Lansing has ever heard of me.

Ten InterVarsity students gathered around the table and began asking me questions.

A young atheist emerged. He was sharp, courteous, unsmiling.

His opener was this: How is Jesus any different than Zeus?

I said that Jesus was real, Zeus was not.

The atheist asked what I'd think if a group of zealots set up a church and began worshiping Zeus.

"Crazy," was my response.

"That's my point," the atheist said. "Worshiping Jesus is no different."

I said there are good reasons to believe in Jesus, then I proceeded to make a "cumulative case." That is, I marshaled together converging lines of evidence from origins, design, history, philosophy and experience.

Think of a cumulative case this way: Say I'm a member of a jury. A lawyer tries to convince me that Smith committed a crime.

I learn from the lawyer that Smith owns a gun. No big deal, I say to myself. Guns are everywhere.

But Smith also had a motive. 

OK, now you've got my attention. Gun-plus-motive is at least interesting.

And Smith can be placed in the general vicinity of the crime, the lawyer informs me.

Any single piece of evidence can be explained away. Gun, motive, circumstance -- taken individually, not persuasive.

But the combination of all three? Pretty convincing.

Similarly, the "cumulative case" for faith is a combo platter of arguments that reinforce each other, like interwoven strands of sturdy rope.

Next week I'll share a bit of the cumulative case itself.


rope graphic credit: http://image.marginup.com/u/u57/paper%20carrier%20rope.gif

On the Road

I'm on the road at campuses in Michigan. Talk to you next week!

Character 12: Modeling What?

William was powerful, influential, a "leader of the pack."

People revered, quoted, even feared him.

You walked lightly around William because if he outed you, your days of having any status with the in crowd were numbered.

William possessed an astonishing arsenal of tools for manipulating others. He was cynical, funny and volatile. His quick tongue could recast any situation to his advantage with a logic that, in the heat of the moment, seemed weirdly plausible.

Me as an impressionable teen

As a teenager, I watched him. Emulated him. William became my hero, I his disciple. He was 10 years older than me and barely knew my name.

Thus in my formative years I skipped over beer and pot and went right for the hard stuff: winning. A truly euphoric drug.

William had taught me well.

******

40 years later, I have no clue of William's whereabouts.  I've long since ditched him for Jesus.

And now I have the opportunity to model something for a younger generation (or two). What will it be? The William-style wisdom of one-upsmanship and sarcasm? Of gaining advantage?

That is my fear. Perhaps, however, I'll be given the grace to demonstrate a life of service, care and a softer tongue.

How about you? What are you currently modeling? What do you wish to model for the watching eyes around you?

Feel free to leave a comment or email me.

See you next week!

Character 11: The Other

In sociology there is a term called the "other." It refers to people different than oneself in a variety of categories: ethnicity, gender, political party, sexual orientation, religion.

At Macalester College in St. Paul where I work, the other is everywhere.

I find it tempting to deal with the other categorically: 

"She's in category X. Thus I can manage her in such and such a way."

But real men and women, each a blend of personality, values and nuances, interfere with such generalizations. So I feel challenged to engage the variegated particularities of each person.

Here is an other I've grown to appreciate deeply: Rabbi Barry Cytron, professor and Jewish chaplain at the college.

We meet Tuesday mornings. He is brilliant and engaging. We've been talking about hermeneutics, sin, human nature, the role of Jewish and Christian traditions, the Shema, parables, midrash and other theological goods.*

Not that we agree on everything; in this dialog conflict is inevitable.

In my worst character moments the rabbi and all the other others are little more than stick figures boxed into labeled containers. I take this to be a sign of prejudice.

In saner moments I see the "other" as distinct, valuable and complex. Hardly the one-dimensional characters my darker side wishes them to be.


Hermeneutic: interpretation (here, of the Bible)
Shema: Deut 6:4-9, Matt 22:37
Midrash: commentary on Scripture, often from rabbis in the ancient world

Character 10: Strength or Weakness?

For evangelicals, the 1970s and 80s were characterized by strong male pastors and elders who knew the word of God and preached the gospel unambiguously.

These men were part of the "Builder" or "Silent" generation and the early boomers.

Then something changed. The arrival of the later Boomers, Gen-Xers and postmodern culture in the 90s caused the guys at the top to back-pedal a bit. There was a call for authentic, even raw, spirituality.

For the next 15-20 years leaders had to be "real" to gain the trust of young people. Thus you saw displays of vulnerability and weakness in the pulpit and in popular Christian literature and music.

Yes, the pendulum swings.

Two questions, then:

• Biblically, which is the priority, strength or weakness? 

• How do women fit into this picture?

Character 9: Finding Yourself

After a recent meeting with a college student at a school in Minnesota, I went away thinking, Wow, she really knows herself.

I don't often think that. Imagine it: 21 years old and self-knowledge squarely in place.

I can't say the same for myself at 21 or 31 -- or . . .

Maybe at 51 I was getting a clue.

Five characteristics I see in the mirror these days:

• Quiet
• Thinker
• Motivated
• Big-picture oriented
• Teacher

That's a representative sample.

Two points for your consideration:

1. Know thyself. Hopefully you're quicker than me to figure out the person inside.

So, who are you? Name 5-10 of your God-given traits.

Write me with your list! I'd love to know.

Hint: you probably need community -- wise friends and colleagues -- to figure this out accurately.

2. Accept what's missing. It's tough to admit my gaps. Holes in my profile. Settling on a "self" is great -- except I find myself saying, "Darn. That's it? That's all I've got? Seems skinny."

I wish for a host of additional characteristics that would "complete" me as a person.

But then, if I had all that I wouldn't need you, would I?

Character 8: Scary Comfort

Pausing to reflect on the relative comfort and ease of my life, a deathly chill comes over me.

Members of the early church and her Apostles certainly didn't have it so easy. Walk with them through the book of Acts and you're likely to find yourself in danger half the time, peril the other half.

I suppose the disciples could have stayed home and played it safe. They could have used their Christian values and wisdom to carve out a cozy little niche: worldly comfort and salvation to boot -- now that's a great setup.

In my defense, it's not like I play it safe all the time! I don't. I'm not a risk-averse person. But I have to admit, even my supposed risky behavior is calculated to remain within certain parameters.

My Spiritual Director, Wayne Thyren, has challenged me to assume more genuine risks.

"Like, sparring with atheists more?" I asked hopefully.

"No. I mean entering places of true vulnerability where you're not in control of the situation. And learning to trust God there."

"Darn. Why do I visit you?"

"I mean showing your true self, giving away power to others, not grabbing the reins. I mean walking patiently with ordinary people in their pain."

"You know me too well. You're fired," I teased.

******

What's a genuine risk for you?

According to my "former" Spiritual Director, that's precisely the place you'll meet God in a fresh way.


photo credit: http://goo.gl/6d9Qa4

Character 7: Losing People

As an introvert who enjoys people, I tend to collect them.

Not all are close friends. That would be impossible.

Yet, scores of casual acquaintances and activity-centered relationships are meaningful to me. Perhaps you count yourself among these.

The tough part is when people leave. They enter by the front door, stay for awhile, slip out the back -- occasionally without saying goodbye.

Here yesterday, gone today.

With some it's inevitable. College students graduate. Other folks move away or change life-stations. Some depart this earth permanently.

True Value

We're taught in the church -- rightly, in my view -- to hold lightly our worldly possessions. Cars, TV's, gadgets: these have no lasting value, and most veteran Christians could, if necessary, ditch them for a greater good.

But people are a sacred attachment. As divine image-bearers they represent God to us in some sense. They embody true, objective value. Thus their departure from our lives, in whatever form it takes, can leave us gasping for air.

As for myself, the terror of middle-age (and enjoying people) is the astonishing number of opportunities I'm given to say goodbye. To release people to their destinies and "move on." This I find difficult.

Character 6: Unholy Thoughts

Four ideas for cleansing the mind:

1. Don't feed the beast. My former pastor, Brian Myers, once included a cartoon in a sermon on purity which showed a sign next to some wild animals that read, "Don't feed the beasts."

The lesson was about cutting off nourishment to the sin nature (the beast) in each of us.

Turn off the TV and other media; avoid certain subject matter with certain people. Learn to say, "Don't go there."

2. Flee. Related to #1, Scripture tells us to run from temptation, avoiding situations that spur sinful impulses.*

In Daring to Draw Near, author John White pointed out that if King David had been leading his armies in battle rather than lounging about the royal palace, he'd have avoided a forbidden tryst with his neighbor's wife.**

Thus, one way to "flee" is to engage in productive activity.

3. Meditate. With the Psalmist who "meditates on his law day and night," memorize and recite favorite scriptures.

A good habit both for bedtime and "first thoughts" in the morning.***

4. Share. Two of my pals, Bill and Mark, share with me from the gut and bear my burdens (and I their's). Created in God's image, we are meant for community. Isolation breaks down discipline.


* Flee: I Corinthians 6:18, 10:14, 1 Timothy 6:11, 2 Timothy 2:22

** Daring to Draw Near, chapter 4

*** Mine include all or parts of Psalm 1, 23, 63, 130, John 15

photo credit:  http://upload.wikimedia.org/wikipedia/commons/0/0b/Mammuthus_primigenius_fraasi.JPG 

Character 5: Four Acts of Prayer

Here is a simple way to bring balance and structure to your prayer life: the ACTS method. Maybe you've heard of it.


Adoration. Worshipping God for who he is. "Ascribe to the Lord the glory due his holy name" (Psalm 29:2).

Confession. "If we confess our sins, he is faithful and just and will forgive us our sins" (1 John 1:9).

Thanksgiving. "Give thanks in all circumstances; for this is God's will for you in Christ Jesus" (1 Thessalonians 5:18).

Supplication (petitions). "In every situation, by prayer and petition . . . present your requests to God" (Philippians 4:6).

I find this simple liturgy to be a helpful corrective to merely asking God for things -- or failing to ask.

I wouldn't want the ACTS method to become a new law to obey. Rather, my hope is that you'll find freedom and grace inside a simple structure.

***

Which parts of prayer do you focus on most?

Which parts, if any, do you tend to neglect?


Quite a few years ago my friend Paul Manson taught me the ACTS method, which I've revived of late.

Character 4: Resting

I have trouble with Sabbath rest.

Due to the privilege of enjoying my work, it's often hard to stop.

When I do stop, I gravitate toward entertainment: movies, outings, golf -- each a definite change of pace from work.

The "Ping-Pong ball" doesn't stop, but bounces back and forth between work and play. That's me.

Sabbath rest just seems slippery. I'm a naturally motivated person. I like to achieve, attain, acquire, conquer, develop -- these are active verbs. Not exactly the ingredients of rest.

I like reading. But theology? Philosophy? That's my job. Spy novels? That's entertainment.

There goes the Ping-Pong ball again, back and forth, never at rest.

***

OK, maybe I'm not completely helpless. Here are three ideas:

1. Devotional reading. Reading that feeds the soul. Two authors I enjoy are Henri Nouwen and Eugene Peterson.

2. Prayer and a nap, followed by yard work.

3. A leisurely hike. Maybe with golf clubs in hand . . .  uhh, I'm conflicted about this.

***

This past year I memorized Psalm 1. Here the wise person meditates on God's law day and night and becomes like a tree planted by streams of water. That sounds restful.

How do you take Sabbath rest?


photo credit: http://www.northeastern.edu/seattle/ping-pong-table-unveiling/ping-pong-paddle-1934841/

Character 3: Looking Foolish

Recently I did something that made me look foolish in the eyes of some.

Intellectually, I have no regrets. It was the right thing to do.

Yet, I feel lingering embarrassment. Why is that?

And why am I reluctant to tell you what I did?

A colleague of mine, Doug, regularly places himself in risky ministry situations. Emotionally risky, that is. Often he comes off looking silly, then laughs at himself.

Maybe it's not that simple, however. At a seminar this summer, I saw him attempt an unscripted role-play in front of 60 peers. It bombed and Doug felt bad.

I and about 59 others were blessed, however -- and challenged, deeply, to follow his example.

******

OK, here's what I did. You pried it out of me:

At the end of a sermon I gave to a congregation of 700, I fell to my knees and begged them to get involved in the ministries of their own church, and not sit on the sidelines.

No big deal, right?

I know. That's what I keep telling myself.

Character 2: My Word

I married a person who's very precise about keeping her word.

She comes from a family that keeps its word. When they say they'll do something, the "something" will get done. 

"You can use my car that week" means: you actually can.

"I'll call you on Thursday" means: expect a call that day. Really.

I realize some people make promises to save the moment and make everyone feel good. This can result in disappointment down the road. 

Thus, "I'll be there for you" in your divorce or brush with the law or financial hardship or debilitating disease may very well mean nothing.

Idle commitments. Sentimental assurances. These do not impress me, especially when I hear them from my own lips.

Jesus had something to say about this:   


There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’

“‘I will not,’ he answered, but later he changed his mind and went.

“Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.

“Which of the two did what his father wanted?”  (Matt 21:28-31)

***

I wish to be a person who keeps his word, perhaps beyond.

p.s. to Sarah: I will edit those docs -- as promised

photo credit http://upload.wikimedia.org/wikipedia/commons/b/bf/Galician_vineyard_with_wide_vine_spacing.jpg

Character 1: Honesty

I heard my friend Val tell this arresting story at a seminar this summer:

Years ago, as a high school senior she'd been crossing a few ethical and life-style lines.

One was this:

Her parents kept cash in an envelop in the house, and she'd gotten into the habit of dipping in and helping herself -- without her parents' knowledge or permission.

Suspecting something was amiss, her folks began checking the balance in the envelope on a regular basis, then confronted Val with their findings.

The timing was awkward: in three weeks she was due to leave the nest for college. This was the culmination of her childhood. She'd been caught red-handed.

Her mom and dad drove her to college and moved her into the dorms. The last thing her father said was this:

Val, we've never worried about what you'd do in life. We know you'll be successful. What we're concerned about is who you're becoming as a person.

Then her folks left.

Val has told this story a hundred times in public. For some reason on this particular occasion, in a seminar where I sat spellbound, she cried. The memory was sharp, the pain still fresh, two decades after the matter.

***

I wonder at times who I'm becoming.

And you?


graphic credit: http://www.turbosquid.com/3d-models/cinema4d-graduation-cap/497227

See you in August!

Folks, since starting this blog about 3.5 years ago, it has received more than 18,000 hits.

Not bad for a not-famous campus minister.

Thanks for your support!

Reflections from 56, Part 4

How do you receive criticism?

I've received my share of criticism over the years, but to be honest, I've probably given even more.

Boxes 1 and 3: I should always be open to constructive feedback that is offered in a caring way. I may not agree with the criticism (box 3), but if I don't generally welcome this in my life, I'm probably suffering from the sins of pride and "always needing to be right."

Boxes 2 and 4 are tougher to take, especially box 4. If you've ever had someone lash out at you when you were innocent of wrongdoing, you know the wounding that can result from box 4.

The pain can last for years.

A suggestion: Involve your community.

Some time ago a pastor came to me and said, "I've just received this hurtful email. What do you think?"

It was a clear case of box 4.

He and I made a plan for how he would respond, then he carried out that plan -- with no regrets later.

A vision for growth.

My friend Dan S shared this with me recently:

• Immaturity is a thin skin and a hard heart. This is the condition of being overly defensive and despising one's critics.

• Maturity is a thick skin and a soft heart. This is the condition of being open to feedback and caring for one's critics.

Reflections from 56, Part 3

When it comes to ministry, my thinking and practice have undergone several changes in middle age.

One is that I've shifted from a focus on innovation to, well, basics.

Admittedly not too exciting. Yet, I take this change to be a significant upgrade.

The young man's thinking was this: 

Whenever our ministry is struggling to keep its head above water, most likely the cause is some form of traditionalism. We haven't kept up with the times. We've baptized yesterday's methods into today's contexts. 

http://goo.gl/NN4ki

The solution? Fresh, innovative ideas to bolster the work.

I've got it!!: A Ferris wheel on top of our church, alongside a giant screen where we show Christian movies! The neighborhood will LOVE it . . . 

The middle-aged man's thinking is this: 

Struggling ministry usually results from lack of prayer, vision, planning, and having the right people on the bus -- in the right seats.

Thus at 56 I'm likely to suggest something "exciting," like this approach to reaching our city:

• Pray through our city, block by block.
• Send out a simple, sharp postcard to every address, followed by gifted, well-trained teams that knock on doors with a message of hope.
• Make our church a compelling place of learning and worship, with quality preaching, music, media and hospitality.

Boring, I know. But it's the new me -- the fresh, innovative me.

Would you care to join me?

Reflections from 56, Part 2

Transformation

I've noticed since turning 56 that I'm not as smart as I used to be. 

As a young man I was pretty sure I knew better than most how to fix the church.

The thought was to break with tradition and move church folk out to the cutting edge of radical methods in evangelism, leadership and worship.

I figured it was "transform or die" -- now.

From the duller perspective of gray hair, however, I'm thinking that . . .  

• Cultural change in a church or other ministry is a long process that unfolds incrementally.

• The starting points of transformation are prayer and healthy partnerships. 

• If my motives for working to "improve" the institution are entangled much with anger or self-promotion or my own comfort, I'm on the wrong track.

I must be getting senile in middle age  :) 

Reflections from 56

Having recently turned 56 years of age, I'd like to offer some reflections from my 32 years of ministry.

First up: Spiritual Formation.

The young disciples I see being produced in church and campus ministries look something like this:

1. Steeped in contemporary worship culture.
2. Zealous for social justice around causes such as sex-trafficking.
3. Missional.
4. Inclusive.
5. Cooperative, collaborative.
6. In love with the person of Jesus.

All this seems good to me.

The missing piece?

Discipleship of the mind. 

How many Christians age 25 and under, even those who embody 1-6 above, could summarize the whole Bible in five or ten minutes -- including the story of creation and fall, the history of Israel, the role of the prophets, the ministry of Jesus and the life of the early church?

Not many.

How many could articulate two or three major reasons for holding to the Christian faith that go beyond their own subjective experience with Jesus?

Few.

How many could point out the Sea of Galilee and the cities of Ephesus and Jerusalem on a map of the first-century world?

A small percentage.

Similarly, not many are able to integrate faith and learning -- to "think Christianly" about science or history or economics, or whatever they're studying.

*************

Two probable causes of this "mind gap" are overall anti-intellectualism in the church, and a young generation that values feelings and experience over thinking.

My hope and prayer is that those of us in leadership in the church and campus ministries would add #7 -- the mind -- to the list of six descriptors above.*

Luke 10:27 calls Christians to love the Lord with heart, soul, strength and mind: a broad vision for well-rounded disciples.


* Discipleship of the mind is a component of InterVarsity's new national initiatives.

Invitation Part 12: The Hiddenness of God 4

A Sampling of God's Clues

Last week I mentioned that God doesn't offer proof of his existence. Rather, he leaves clues, of which I will mention three:

1. Nature

I wrote about this in two prior posts, The Hiddenness of God 1 and 2. 

God's revelation in nature is open to interpretation. The believer sees the glory of God plainly in the vast heavens, in the DNA molecule and the like.

The skeptic sees impersonal forces at work.

God seems to be saying, The universe is a reflection of my character and beauty. I offer it to you as a gift, but don't mistake the gift for the giver.

2. The Historical Jesus

A strong case can be made that the Son of God entered human history, died on a cross and rose from the dead. *

Notice that the study of history is essentially a clue-oriented project.

That is, history is about probabilities, signs, indicators. Not proof.

God seems to be saying, I planted a major clue in the soil of history. Search it out. I'm there for the finding. But you must seek me with an open heart. Otherwise, you will find ways to explain away this clue.

3. The Church

The body of Christ is the best apologetic for the Christian faith.

At least in theory.

What do I mean?

Christ is made manifest in and through his people. To the extent that we love him and reflect his character to the world, he will be made visible.

The opposite is also true. Christian lives poorly lived obscure God's presence.

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My one minute of your time is up. These three clues are a sample of many that could be offered.

The conclusion?

God asks us to play the role of detective. He seems to be saying, The clues are everywhere -- if only you have the eyes to see them.


* See posts beginning Feb 17, 2013 on the historical Jesus. 

Invitation part 11: The Hiddenness of God 3

In his fine book, The Reason for God, Timothy Keller suggests that God doesn't offer proof of his existence.

Rather, he leaves clues.

Why not proof? Why the cat and mouse?

Why not make himself blatantly obvious to every single person in human history, given that the stakes -- eternity in heaven or hell -- are so high?

Why leave anything to chance?

Reply. In my view, the reason is just this: God does not coerce faith. He doesn't force himself upon anyone.

Thus there is no flaming neon cross hurling through the sky for all to see. No letters embossed boldly on the face of the moon declaring, "Made by Jesus."

The clues God leaves of his existence and love provide just enough evidence to stimulate faith in the open-hearted.

But not enough to overturn the skepticism of the obstinate.

Another way to say this is that God does not submit himself to the human demand for proof, nor is he obligated to do so.

Hence the clue strategy.

If you truly seek him with an open heart, you'll find him. But if you cross your arms and make a rule that God must meet your standards before you'll ever believe in him, you could be waiting a long time.

Jesus said, "He who has ears to hear, let him hear."

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Next week: A sampling of God's clues.