The day one of my parents’ peers requested to be my friend on facebook I knew that social networking was here to stay. There’s something about connecting with each other that just makes sense, even for people who five years ago would barely take a second glance at a computer.
For those that do participate in social networks, I’d like to ask you: has social networking had a positive impact on your faith?
How does your church react when a member of the congregation leaves?
Gordon Atkinson, longtime pastor (and blogger) has written a thoughtful essay describing the importance of gracefully listening to the “parting shots” of departing church members… even when what they say isn’t what you want to hear:
Most of the time when people leave our church, however, they just disappear. We notice their repeated absence after some weeks have passed. If I can track them down, they’ll often give me their parting shot, a short, abbreviated explanation of why they are leaving. These parting shots can be difficult to understand. Sometimes people are angry over a real or imagined slight. Some people cannot honestly address why they are leaving the church, so they convince themselves that they’re “just not being fed,” or they need a place with more music or better music or different preaching. Sometimes people just lie—they don’t want to admit that they’d rather attend a large church where no one notices when they sleep in on Sunday morning, so they point a finger at a theologically wayward Sunday school teacher, or at my sermons…
Being in the ministry requires us to develop a thick skin. We need to learn to spot the bull and let it go without wasting too much emotional energy on it. But we also need to cultivate the ability to hear what people are really saying by listening to what is behind their words. However painful it may be, we must listen to the parting shots of those who leave, because there is truth buried there—below the anger and the scapegoating and the general dishonesty. My advice is to ignore one person’s opinion of you or your ministry, and to watch for trends and patterns.
I imagine that’s much easier to say than to put into practice; it can’t be fun listening to people tell you that they dislike your preaching so much that they’re leaving the church. If you’re a pastor, I’d be interested to hear how you handle these “parting shots,” and if you’ve learned to dig beneath the words to discern what’s really being communicated.
But since I’m not a pastor, my interest in this topic is more in how I, as a typical churchgoer, should act when I feel called to leave a church. I’ve never left a church out of anger or theological dispute; it’s always been something more mundane, such as moving to a different city. But reading Atkinson’s article makes me regret that I have rarely sat down with the pastor or leadership of a church to explain what I’m doing and offer a (friendly and positive) parting shot. Many employers conduct exit interviews with employees who are leaving the company; surely there’s valuable information to be gained from an informal interview with a departing churchgoer.
Pastors, how do you respond when you learn that a church member is leaving the church? And fellow churchgoers, have you ever delivered a “parting shot” upon leaving a church, and how did it go?
Whether it’s in the morning, during lunch or in the evening, most people try to block out some time every day for prayer.
What about you, when do you pray?
Do Old Testament rules about things like tattoos and hair length apply to us today, or were they intended only for their original pre-Christian audience? What do you do when you come across a passage that contains some rules that seem timeless and others that seem specific to the culture of Old Testament Israel?
Here’s how Delve Into Jesus answers that question:
In almost every case, when Paul or another apostle commands us to obey some cultural custom, the goal is to demonstrate to the world that we are children of God and to distance ourselves from the pagans. This was a very serious issue in the 1st century. Many new Christians had been gentiles or pagans and the early Church leaders wanted to ensure that they did not slip back into their old ways. It was also important that they did not have any kind of external appearance which made people think that they were still worshiping their old idols. This is the main reason for the decree that men should not have long hair, tattoos, or body piercings. These were things the pagans did, so any Christians who looked that way might cause others to be concerned.
That principle remains the same thousands of years later. Rightly or wrongly, people judge by appearances. As Christians, we need to avoid doing anything that would cause others to be uncomfortable with the way we look, or would cause them to fail to recognize us as followers of Christ. This is particularly true when we are witnessing to non-Christians.
The essence of the commandments given to us by Paul and Moses thousands of years ago still apply today even though the cultural specifics have changed. We must not give our fellow Christians a reason to think we have slipped into “pagan” ways. Likewise, we must not give unbelievers any reason to judge us and reject us before we have had a chance to present the Good News.
Read the rest of Delve Into Jesus’ answer.
Do you agree that the principles behind these Old Testament regulations still apply? Or have they been completely superseded by the New Testament law of grace?
A few days ago, Out of Ur pointed to this video on the prosperity Gospel produced by The Global Conversation, which is a partnership between Christianity Today and the Lausanne Movement. The Global Conversation is a year-long project exploring global Christianity through videos and essays.
The video describes how the export of the distinctly American prosperity Gospel is affecting Africa:
The Prosperity Gospel from The Global Conversation on Vimeo.
Few topics within the Christian faith have inspired as much speculation and literature as the Second Coming of Jesus Christ—the day in which he will return, as was promised thousands of year ago. A look at Christian non-fiction over the last few decades suggests that many Christians believe that event will take place within their lifetimes—but then again, Christians in every generation since Christ have hoped for the same thing.
What about you? With the disclaimer that nobody can know for sure, do you expect the Second Coming will take place in your lifetime? Why or why not?
Did anybody else grow reading—and re-reading—Frank Peretti’s This Present Darkness?
Ever since my college experience changed (for better or worse) my ideas about what is and isn’t Great Literature, I have looked back at my teenage obsession with Peretti’s novels of spiritual warfare with a mixture of mild embarrassment and nostalgia. The characters and stories aren’t timeless (I can’t remember any of the details of those novels these many years later) and there’s undoubtedly much to take issue with in the theological and spiritual aspects of the tales. But while reading them I felt a vague sense that I was experiencing something new and interesting in Christian fiction.
At least one other person feels the same way. Take a look at In Defense of Frank Peretti by Joi Weaver at the Evangelical Outpost blog:
The criticisms of Peretti have quite a range: to some people he’s too overtly Christian, to others he focuses too much on the occult. For some the characterization of the people in his novels in the problem, and others find his plots too cliché. His books almost always include a dramatic conversion, angelic warfare, and New Age rituals that turn out to be Satanic in origin.
Though they might not rise to the heights of literature one hopes to see from Evangelical fiction, Peretti’s early books did something very important: they opened a door. With the popularity of This Present Darkness and Piercing the Darkness, up and coming authors were more free to branch out, to explore, to use other genres of fiction. In any Evangelical fiction catalog, one can now find detective fiction (The Danielle Ross series), comedy (The Wally McDoogle books), adventure stories (The Heirs of Cahira O’Connor series), and many more. It is even arguable that Peretti’s ground-breaking stories allowed Christians to be more engaged with the Harry Potter, Golden Compass, and Twilight series. Such books are no longer “off-limits,” but open for reading and debate.
I think Weaver’s definitely on to something. For me as a young reader, Peretti’s sometimes-clunky spiritual thrillers helped me see that C.S. Lewis, brilliant though he was, was not the only Christian allowed to blend faith and fantastic fiction. Other Christian writers like Stephen Lawhead and John White helped to push that door even further open.
I think Weaver’s final observation is particularly insightful; it may be that the most important legacy of Peretti and his peers is not the fiction they wrote so much as the way they encouraged Christians to approach the genres of fantasy and science fiction with a mind toward their spiritual aspects.
What about you? Did you, like me, spend many a childhood evening with your nose buried in a Peretti novel? What other authors might you add to the above list? And do you think these Christian fantasists have had a positive impact on Christianity’s relationship to literature?
Despite visual media’s best attempts to kill off reading, people still really like books. Between libraries, online bookstores, Google Books and devices like the Kindle, it’s almost trivial to find any book we could ever want.
But with all those choices comes the next question of “What do I read next?” For Christians that question takes on a spiritual element as well, becuase—as we all know—what we read does affect us.
So, with that in mind we’d like to hear your thoughts on the question: should Christians read non-Christian books?
On the seventh day of the Creation story, God took a sabbath and rested from His work. Later, keeping a sabbath was included in the ten commandments.
Rest is clearly an important activity, but I’d argue that in the Western world we don’t do a great job of emphasizing how important it really is.
What about you? Do you take a regular sabbath?
Does God have a particular person chosen to be your spouse?
This idea has been used for years to comfort despondent Christians who worry that they’ll never find Mr. or Mrs. Right, and given that we believe God to be all-knowing and all-powerful, there’s a certain sense in thinking that He’s got somebody picked out for us all.
But if you think about that idea for a while, some questions and problems present themselves. If God has somebody “picked out” for you, should you actively search for said person, or trust that God will bring them into your life? How do you know if somebody is “the one”? And what about the gift of singleness?
Here’s how Nehemiah Ministries answers the question:
[In 1 Corinthians,] Paul stops short of guaranteeing that God will provide a spouse to anyone who wants one. Neither here nor anywhere else does Paul—or any biblical writer—lock God into a required response to any human need. There is always the possibility that God will choose not to meet a need directly but to give the grace to live contentedly with unfulfilled desires, a point Paul stresses in his second letter to this church (2 Cor 12:7-10).
Still Paul puts the accent on hope in his teaching on marriage, and throughout his writings urges us toward faith in a God who provides all of our needs in Jesus Christ (Phil 4:19). If you want to be married, you certainly have reason to stay hopeful that God will provide someone to meet that need unless he changes your desire or in some clear way shuts the door.
Again, it is important as you maintain this hope to keep your expectations within reasonable bounds. If you’re thinking, “God has one ideal choice for me,” you may be setting your standards for that person impossibly high. When we consider the perspective on God’s role which was in Paul’s mind as he wrote 1 Corinthians 7, it seems to be not “God has one ideal person for you to marry”—but “God will help you find a suitable partner.” This is usually a more edifying thought to dwell on. The person whom he gives you to marry will have imperfections and failings, just as you do. Still that person will complement you in a way that will work for your greater happiness and a more fruitful life together for Christ.
Read the rest of “Is God a Matchmaker?” at Nehemiah Ministries.
What do you think? Is God a matchmaker? Does this idea fit with, or go against, your own experience?
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