Why affiliate?

headerEarlier this year, our church joined the Evangelical Free Church of America. (The EFCA is an association of over 1,500 autonomous churches.) Earlier this month, I spent a few days in New Orleans for EFCA One, the national conference of the EFCA movement. This was an incredible time of being renewed spiritually and being inspired and motivated for continued ministry. Experiencing this conference also confirmed to me that the EFCA family is the right fit for us. I’m going to write another post about why we feel strongly the EFCA is the right home for our church, but first I want to look at the question: “Why affiliate at all?”

Until this year, I’d spent my entire pastoral ministry and much of my Christian life in a nondenominational context. The church I serve as an elder and teaching pastor was planted (and replanted) as a nondenominational, unaffiliated congregation. So what led us to contemplate affiliation with a larger group? Here, in bullet point form, are the factors we considered regarding affiliation:

What are the benefits of being nondenominational?

  • We’re not controlled by any outside organization. No denomination owns our church property or dictates to us who will serve as our pastoral leaders. We see this as a positive factor, and one that fits the life of the early church. (I’m going to write soon about the relevant early church history.)
  • We’re not tied to one narrow denominational tradition such as Baptist, Methodist, Lutheran, Presbyterian, etc.
  • We’re free to follow the Bible and not have unscriptural policies imposed on us.
  • We don’t alienate people from differing traditions. We can be more inclusive of all evangelical Christians.

What are the problems of being independent?

  • We’re isolated geographically, culturally and theologically. This point is specifically pertinent to our English-speaking church here in Puerto Rico.
  • We don’t regularly cooperate with other churches for the sake of our common Christian mission.
  • We don’t confer with other churches regarding biblical teaching and church practices.
  • We have no real connection with anything larger than our own independent congregation.
  • We’re in danger of being a “lone ranger” church.

So here’s the question we asked ourselves:

Can we keep the benefits of being nondenominational
and address the problems of being independent?

The answer for us was “Yes.” By affiliating with the EFCA, we kept all the benefits of being nondenominational while addressing all the problems of being independent. I’ll be writing more soon about why we’re excited to be partnering with the EFCA.

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Been a long time

I know it’s been a long time since I’ve posted anything here. Well I’m back, and I’ll be blogging more regularly again. I’ll finish up my series on the historical Jesus (two final posts planned for that), I have some new series ready to start, and I’m going to be adding some shorter posts here and there. Thanks for checking back to see if anything’s finally going on here!

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What good is a dead Messiah?

How the first century Jews understood the Messiah and resurrection

Lamentation over the Dead Christ, by Andrea Mantegna (1431-1506)When we consider the resurrection of Jesus, usually two competing viewpoints come immediately to mind: either Jesus rose from the dead, or he did not. That makes sense. But there’s another option sometimes proposed that isn’t as familiar. This is the idea that Jesus was spiritually resurrected. These people accept that Jesus’ spirit didn’t die but returned to God, and that it was Jesus’ spirit that appeared to his disciples.

At first, this seems like an appealing theory. It doesn’t present the same challenge that a physical resurrection does, it accepts God as a real part of the story, and it still seems to respect the earliest accounts of Jesus . . . or does it? Does a spiritual resurrection do justice to what we know historically about Jesus and his earliest disciples? To properly weigh this proposal, we need to have a clear picture of how the first century Jews understood “the Messiah” and “resurrection.” What did they mean when they used these words?

The Messiah
The old Hebrew prophecies speak of a Messiah, a promised Deliverer from God who would rescue the people of Israel and lead them into a new golden age. The first century Jews were people in need of such a Deliverer. They had been conquered by Rome, their land was occupied by Rome, they were heavily taxed by Rome. They couldn’t escape the signs of the Roman occupation; Roman soldiers were everywhere, as were the political leaders from Rome. Rome even interfered with their priestly system, manipulating who would serve as the Jewish High Priest.

Because of the oppression they suffered, the Jewish people of Jesus’ time were keenly interested in anything having to do with the Messiah. They expected the Messiah to be another Moses or David, someone who would bring about spiritual and national renewal, leading them to drive out their Roman oppressors and re-establish their nation under the leadership of God and his Messiah. The Messiah was understood to be a spiritual, political and military leader.

We have many references to the speculation surrounding Jesus of Nazareth. Was he the One? Could he be the Messiah who would lead them to victory over the Romans? Was he just waiting for the right moment to unite his followers and take action against their enemies? Jesus attracted a large number of disciples, people who were convinced he was the Messiah, their long-awaited Deliverer.

5634185825_612998e5f6But then something unexpected happened. Something unthinkable. Jesus was arrested, he was handed over to the Romans, he was tried, and he was executed. Their supposed Deliverer was publicly, shamefully crucified in the sight of everyone. And—at that point—there could be only one conclusion: . . . he wasn’t the Messiah after all. They had thought he was, but they were wrong. He hadn’t delivered them from their oppressors; their oppressors had defeated and killed him. To continue to believe that Jesus was the Messiah would be as nonsensical as continuing to believe after June of 1968 that Robert Kennedy would be the next president. He was dead. It was over. Jesus was not who they thought he was.

It surprises people to learn there were other men during this period of history who were thought to be the Messiah. They all met the same fate: They were defeated and killed, proving to everyone they were not, in fact, the Messiah. But the case of Jesus took a different turn. Something changed. Shortly after his death a movement exploded that hailed him as the Messiah, and more. How could they claim that a dead man—executed by the Romans like a common criminal—was the promised Messiah? What good was a dead Messiah?

The answer of course is the claim of resurrection, that Jesus had risen from the dead. But we need to understand what these Jews meant by resurrection. When the Jews of this time spoke of resurrection, they all understood exactly what they were talking about. They were referring to the end of time when God would bring his people back to life. This wasn’t the idea of someone dead being healed—who would then die again some day (as in the story of Lazarus). This was the receiving of unending life. And it wasn’t merely some spiritual presence with God. This was a new physical, bodily life.

Now, it’s true that not all first century Jews believed in a resurrection. The Sadducees famously did not, which caused frequent debate between them and the Pharisees. But it was this understanding of resurrection they didn’t believe in. They didn’t try to redefine resurrection to something they could accept. They just said they didn’t believe in it! But whether one believed in resurrection or they didn’t, when they spoke of resurrection they were all speaking of the same phenomenon. There was no confusion as to what they meant by this concept.

If the followers of Jesus began to claim they had seen visions of Jesus’ spirit talking with them and that he was now with God, this might have sparked some mild interest but the conclusion would be unchanged: So what? He’s still dead. That doesn’t change a thing. He’s still not the Messiah. The claim that his spirit remained alive and that he was somehow with God would not have been remarkable. It couldn’t have “resurrected” his reputation as the Messiah.

Empty TombBut his earliest followers—all first century Jews—claimed to their fellow Jews that Jesus had been resurrected. And they all knew exactly what was meant by this claim. They were saying he had somehow experienced resurrection life before the end of time. He wasn’t just alive in spirit; he was no longer dead! He had physically risen again, and would never again die. Their enemies had done their worst to Jesus, but he had defeated them by coming back to life. God had validated him as his Messiah by resurrecting him from death. Not all their contemporaries believed this testimony. But, again, there was no confusion as to what the claim was. It was the same claimed phenomenon of physical, bodily, unending resurrection life, whether they believed it or rejected it.

So why did Jesus’ followers suddenly begin announcing he had risen from the dead? Where did they get this idea that he had been uniquely resurrected before the end of time? What caused them to go from despair to this hope? Was it just wishful thinking? Self-delusion? We’ll next consider the question: Did Jesus rise from the dead?

The historical Jesus series:

The search for Jesus

Did Jesus really exist?

Was the story of Christ copied from other religions?

Why did the early Christians accept the New Testament Gospels?

Why did the early Christians reject the “alternative gospels”?

How reliable are the New Testament Gospels?

What can we know about the historical Jesus?

What good is a dead Messiah? [see above]

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Well done good and faithful servant

Long-time Dallas Seminary professor Howard Hendricks has passed away. He taught over 10,000 Dallas students over a span of 6 decades, but through his books, tapes and conferences he probably mentored hundreds of thousands more. He was influential in the training of countless pastors, missionaries and seminary professors. And he had a tremendous impact on my ministry personally. To this day, Teaching to Change Lives is probably the best book I know on the art of teaching. His was truly a life well-lived.

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What can we know about the historical Jesus?

We’ve learned in previous posts which Gospels we can trust as generally reliable historical sources, and why. So, now, what do we really know about Jesus? Let’s see what we can discover about this historical figure.

Miracle worker
The New Testament Gospels present a Jesus widely known for working wonders. It images-of-jesus-christ-141doesn’t take us long in reading these accounts before we recognize this to be a key aspect to who Jesus was. He heals the sick, cures lepers, gives sight to the blind, makes the lame walk again, casts out demons, even raises the dead. According to these accounts, this was probably the greatest factor in Jesus drawing huge crowds of people to himself.

What’s surprising to some is that most Jesus scholars—even non-Christian ones—agree that Jesus must have been able to perform some kind of wonders. It’s generally agreed the historical person known as Jesus attracted large crowds of followers, and that what mostly drew the crowds to him was his reputation as a healer and miracle-worker. The earliest stories of Jesus’ ministry recount him healing not just a lucky handful who made it “on stage,” but everyone within vast multitudes of people. These stories would not have been sustainable if he had not, in fact, healed entire crowds of people.

What’s also revealing is that the most vehement and vocal critics of early Christianity never denied Jesus’ ability to work miracles. We find many references to his ministry in early (non-Christian) Jewish writings; they denounce him as a sorcerer but admit he performed healings and miracles. It seems apparent that if they could have denied Jesus’ miraculous power, they would have.

Jesus was not only renowned for his healing abilities but also his teaching. Instead of the common rabbinical methods of his day—where a teacher would appeal to what rabbi X had once concluded, which was confirmed by rabbis Y and Z, ad infinitum—the people noticed immediately that Jesus taught with a surprising sense of authority. He didn’t appeal to the consensus of previous teachers; he simply said, “I say unto you . . .” This was shocking to the people, arresting their attention. What he taught was definitely fresh and provocative, but it was also compelling, hard to dismiss or refute. His teaching consistently focused on two things:

Kingdom of God
The first century Jews were anticipating the Kingdom of God, but Jesus presented a radically different way of understanding this Kingdom. Rather than proclaiming political deliverance for the nation of Israel, he taught a way of life focused on loving God and loving others. The Kingdom of God he described was somehow now in their midst, was something they were to seek, and would one day be fully and universally established. Jesus also taught that the Jews were not automatically part of this Kingdom, that there was a certain prescribed entryway into the Kingdom of God.

Son of Man
Put bluntly, Jesus focused his teaching on two subjects: (1) the Kingdom of God, and (2) himself. Jesus’ most common phrase for referring to himself was the “Son of Man.” This was understood by his culture as referring to the Messiah, the promised Deliverer. The only way to enter the Kingdom of God, the only way to receive salvation and enter into relationship with the Father, was through placing one’s faith in Jesus. While drawing the people to himself in his teaching, he repeatedly challenged their understanding of who the Messiah would be and what he would do. Jesus’ continual emphasis on himself proved to be the dividing line between those who accepted him and those who did not.

Possibly without exception, the Jesus scholars agree that Jesus suffered the ignominy of a public execution by Roman crucifixion in the vicinity of Jerusalem. Why this occurred and the implications of this death are subjects we’ll explore soon in another post.

empty_tomb2The overwhelming consensus of Jesus scholars is that the New Testament burial accounts of Jesus are reliable. After being crucified, Jesus was buried by Joseph of Arimathea, a member of the Jewish Sanhedrin, in his own family tomb. We’ll return to the significance of this detail later.

This post is briefer than the others in this series, and it prompts us to now ask the crucial questions to which all of this leads: What of the resurrection? Did Jesus Christ really rise from the dead? Is there any historical evidence for the resurrection of Jesus? We’ll begin examining these questions next week.

The historical Jesus series:

The search for Jesus

Did Jesus really exist?

Was the story of Christ copied from other religions?

Why did the early Christians accept the New Testament Gospels?

Why did the early Christians reject the “alternative gospels”?

How reliable are the New Testament Gospels?

What can we know about the historical Jesus? [see above]

What good is a dead Messiah?

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Dear folks, sorry I haven’t written lately

imagesThe last few weeks have been very busy ones, and not just because of the Christmas season. As much as I love writing for this blog, my pastoral ministry to our church family has to take precedence. Whenever there are pressing needs that require my time, this tends to limit the time I have available for writing. Such is the nature of ministry when one is the sole paid staff-person of a church. (You can be sure I thank God every day for our wonderful volunteer leaders!)

Along with the usual time demands this past month or so has been the need to coordinate some potentially exciting changes for our church. I’ll probably be writing about these developments in the coming weeks. And I hope to get back into the swing of things with this blog next week. To those of you who’ve inquired, thanks for your interest and patience!

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Review: “Pastoral Ministry according to Paul: A Biblical Vision” by James Thompson

imagesMany will pick up this volume expecting an entirely different book. Despite the title, there is nothing here regarding church elders, the appointment of leaders, church planting strategies, the role of the congregation in making decisions, etc. Any discussion of church polity is noticeably lacking. This is at least in part due to the scope of the author’s study. Whether by conviction or from a desire to secure the widest possible readership, Thompson limits his survey to the letters of Paul accepted by everyone, including the most liberal of scholars. This removes the pastoral epistles and such books as Ephesians and Colossians from consideration (as well as the narrative material in Acts describing Paul’s approach to pastoral ministry).

This truncating of the biblical sources—and of the subject of pastoral ministry—will be understandably off-putting to many evangelical readers. But it would be a mistake to skip this book altogether. The author may not include all of the aspects of ‘pastoral ministry according to Paul’ we would prefer him to, but what he does cover, he does very thoroughly. And the resulting insights he draws from these letters are rich with meaning for everyone involved in pastoral ministry. Thompson doesn’t devote much time to exploring the how of pastoral ministry, but he quite capably brings out the why. As the old saying goes: “If you understand the why, the how comes more naturally.”

Early in the book, we see the problem needing to be addressed. Scholars and church leaders frequently have differing, conflicting visions of what they mean by “pastoral ministry,” and this is even true of leaders within the same church tradition. As the author notes, too many churches today are seeking pastors who are a combination of Jay Leno, Lee Iacocca and Dr. Phil. Contributing to the problem is the unhelpful separation of theory and praxis in theological education. Thompson notes Edward Farley’s observation that all theological study was at one time designated “practical theology.” Now too many of the practical skills that are taught have no solid basis in theology, and too little theological study is applied to real life.

Thompson moves from this problem to a careful, detailed examination of six of Paul’s letters. He shows that, for Paul, “all theology is pastoral.” And throughout these epistles, we see one consistently repeated pastoral ambition: the formation and transformation of the church communities. Everything Paul does is centered on this purpose. His ultimate goal is to present to Christ the fully formed churches that were entrusted to him. This objective defines and determines his ministry. It also makes his ministry focus both corporate and eschatological:

The task of the Christian leader is to work with God in the construction of a building that will be complete only at the end.

This is a good reminder to us that pastoral ministry—the forming and transforming of church communities—is never “finished” in this lifetime. The author also repeatedly emphasizes Paul’s corporate understanding of the Christian faith, as opposed to an overly individualistic one.

The biblical theology (in the Pauline letters studied) is excellent, and the author has provided us with edifying and thought-provoking insights. Paul’s priority of community formation is a crucial one, and a priority we do well to emulate. Had Thompson chosen to include all of Paul’s epistles, he could have used the apostle’s own words in his letter to the Colossians:

So we tell others about Christ, warning everyone and teaching everyone with all the wisdom God has given us. We want to present them to God, perfect in their relationship to Christ. That’s why I work and struggle so hard, depending on Christ’s mighty power that works within me.
Colossians 1:28-29

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