Posts tagged with: church

???????????Christian’s Library Press recently released The System Has a Soul: Essays on Christianity, Liberty, and Political Life by Hunter Baker, a collection of reflections on the role and relevance of Christianity in our societal systems.

To celebrate the release, CLP will be giving away three copies of the book. To enter, use the interface below. To get started, all you need to enter is your email address! After that, there are four ways to enter, and each will increase your odds. The contest will end Friday night (October 24) at 11:59 p.m.


Note: Due to various constraints, print copies are only available to contestants who live North America. Winners who reside elsewhere will receive a digital copy.

The System Has a Soul: Essays on Christianity, Liberty, and Political LifeHunter Baker’s latest book, The System Has a Soul: Essays on Christianity, Liberty, and Political Life, is now available from Christian’s Library Press, and has received praise from the likes of Robert George, Russell Moore, and David Dockery, among others.

Now, in his Book of the Month review for October, the inimitable Douglas Wilson adds his voice to the chorus, noting that, amid the chaos of secularism and its counterparts, “Baker reminds us that Christians in a society must learn to embrace their high calling”:

Secularism is completely bankrupt, and the more people we can get to talk regularly about this useful fact in public, the better I like it. People used to believe that secularization was part of the inevitable march of evolution. Now the ground has shifted, and people are just acquiescing to certain practical realities brought about by the mere fact of pluralism. But, as Baker points out, “There is nothing about that situation that guarantees a secular future” (p. 54). What the future will look like is always an idea, and unless there is divine inspiration for your eschatology, you need to be a little bit careful about your pronouncements. There is no historical inevitability to secularism at all. Baker is one of the few writers today who is willing to point that fact out.

The subtitle of this book is Essays on Christianity, Liberty, and Political Life, and his work ranges between a number of related themes. He talks about the crisis that higher education faces, he addresses whether social conservatives and libertarians can find any common ground, and what relevance the resurrection might have for political theory. Baker is an intelligent observer of the emperor’s parade, and he has the courage to comment on the emperor’s lack of suitable apparel.

Read the full review.

Purchase The System Has a Soul: Essays on Christianity, Liberty, and Political Life.

I met Naomi Schaefer, not yet Riley, while she was editor of “In Character” and just about to have her first book “God on the Quad” published. I invited her to be a speaker at a Catholic business conference that I was involved with in southern California. The following week she married Jason Riley. The writing career continues to produce good stuff. And there are three kids now and a house in the burbs. Good stuff all around.

Her latest book’s title “Got Religion – How Churches, Mosques and Synagogues Can Bring Young People Back” made me think of the intermittently resurrected advertising campaign of a few years ago, “Got Milk.” The reference in that campaign was to make the point that everybody needs it and if you’re missing milk, you’re missing something important. Really important.

Well, that’s the same way Naomi feels about religion and this latest book informs us of how much things have slipped in our culture. And it informs the reader of what we and others can do and are doing about it.
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allisgift1 - Copy (2)“All that exists is God’s gift to man, and it all exists to make God known to man, to make man’s life communion with God…God blesses everything He creates, and, in biblical language, this means that He makes all creation the sign and means of His presence and wisdom, love and revelation.” -Alexander Schmemann, from For the Life of the World

In Episode 1 of For the Life of the World, a new series from the Acton Institute, Evan Koons discovers the concept of oikonomia, or, “God’s plan for his whole household of creation,” realizing that the more specific areas and “modes of operation” that God has designed us to work within (families, businesses, governments, institutions) are meant to harmonize with each other.

To illustrate the idea, Koons compares God’s economy to music. Pointing to a xylophone, he notes that a xylophone has its own particular mode of operation — its own rules, its own economy. It works differently than, say, a ukulele or a trombone or an upright bass. Yet played together in proper harmony, each of these instruments coordinate their unique patterns and modes of operation to create something unified yet varied, rich and beautiful.

But Koons doesn’t stop here, eventually moving on to ask the even bigger question: “What is the actual song, anyway?”

The answer, we learn, is gift. We were created to be gift-givers, “crafted in God’s own image, with his own breath, crowned with glory and honor.” And “in that same abundance,” Koons continues, “he blessed us, and he said go, explore my world. Unwrap the gift of my creation. Bless the world with your own gifts.” (more…)

Finding the right pastor or priest for a congregation can be a trying ordeal. It is stressful for the candidates, stressful for committees, stressful for elders and bishops (where applicable).

In some cases, qualified ministers have no church, and churches have no permanent minister. What accounts for the disconnect between what sort of candidates are vying for churches and the sort for which churches are actually looking? In economic terms, why is there seemingly a dissonance between supply (ministers) and demand (congregations)?

In order to get a better look at the problem, I have designed a brief survey (1-2 minutes, just 10 questions), asking the question, “What do you look for in a pastor/priest?”

If you are interested in discovering trends that might give a better picture of the source of the problem, please consider taking this survey and passing it on to friends and fellow church members.

I’ll keep the survey open for a month and post the results after that, as well as further follow up surveys if necessary.

You can access the survey here. Thank you!

1381251187-miller_storylineWhen it comes to theology of work, the church has enjoyed a healthy season of self-critique and introspection. Sermons, books, and seminars abound. Dead theologians and forgotten works are routinely remembered and resurrected, challenging a host of our modern assumptions about wealth, exchange, and the nature of work itself.

We have, as one commonly hears it, begun the process of tearing down the “divides” between Sunday-morning spirituality and grindstone temporality.

In line with such a development, bestselling author Donald Miller recently shared his own work experiences, which include plenty of transcendent purpose and edification. For Miller, however, such a worshipful encounter is offered as support for why he needn’t attend “traditional worship service”:

I learn by doing the very thing I don’t learn by hearing! My guess is because teaching is a kinesthetic discipline rather than an auditory discipline. But that’s a side note. Here’s the real question: How do I find intimacy with God if not through a traditional church model?

The answer came to me recently and it was a freeing revelation. I connect with God by working. I literally feel an intimacy with God when I build my company. I know it sounds crazy, but I believe God gave me my mission and my team and I feel closest to him when I’ve got my hand on the plow. It’s thrilling and I couldn’t be more grateful he’s given me an outlet through which I can both serve and connect with him… (more…)

New RadicalsI recently expressed my reservations about David Platt’s approach to “radical Christianity,” noting that, outside of embracing certain Biblical constraints (e.g. tithing), we should be wary of cramming God’s will into our own cookie-cutter molds for how wealth should be carved up and divvied out.

In this month’s cover story in Christianity Today, my good friend Matthew Lee Anderson of Mere Orthodoxy does a nice job of summarizing some additional issues surrounding the broader array of “radical Christianity” books and movements.

Sprouting from a diverse set of personalities ranging from Platt to Shane Claiborne to Kyle Idleman to Francis Chan to Steven Furtick, “the radical message has found an eager market,” Anderson explains, with sermons and books that “have both incited and tapped into a widespread dissatisfaction with many Americans’ comfortable, middle-class way of life and the Christianity that so easily fits within it.”

Anderson appreciates the energy and sincerity of those seeking to subvert “comfortable Christianity,” but offers a helpful critique of the overall urgency of things, beginning with an observation of the movement’s “reliance on intensifiers”—a reality that, for Anderson, demonstrates a distinct blind spot:

These teachers want us to see that following Christ genuinely, truly, really, radically, sacrificially, inconveniently, and uncomfortably will cost us…The reliance on intensifiers demonstrates the emptiness of American Christianity’s language. Previous generations were content singing “trust and obey, for there’s no other way.” Today we have to really trust and truly obey. The inflated rhetoric is a sign of how divorced our churches’ vocabulary is from the simple language of Scripture.

And the intensifiers don’t solve the problem. Replacing belief with commitment still places the burden of our formation on the sheer force of our will. As much as some of these radical pastors would say otherwise, their rhetoric still relies on listeners “making a decision.” There is almost no explicit consideration of how beliefs actually take root, or whether that process is as conscious as we presume.

This gap becomes further evident, Anderson argues, when one observes the narrow range and overly dramatic thrust of the narratives and testimonies held up by the movement:  (more…)

I was one of the estimated 200,000 faithful who arose at the crack of dawn to join the crowds swelling St. Peter’s Square and its surrounding streets. I was also joined by millions more by way of television, radio, and the internet. We had come on this historic day to express deep personal affection and solidarity for Benedict XVI, whose February 27 audience served as his last public appearance and farewell address in Rome.

DSCN0117Benedict reassured us that he will resign his papacy tomorrow “in full consciousness of its gravity and also novelty, but with profound serenity of soul.” He therefore confirmed his full personal freedom to do so, as originally announced on February 11 and in accordance with the Church’s legal canons which protect against forced resignations.

All said, there was not an air of gloom-and-doom in St. Peter’s Square. The unexpected spring-like sunny weather broke weeks of an endless stormy winter (literally and figuratively) in Rome. This glorious day, surely, was seen a positive sign for the Church’s future. The theological virtue of hope was indeed palpable among the vivacious crowd who expressed their gratitude with brightly colored banners of affection (“You will not be alone!”, “We love and thank you Holy Father!”, “We are young and will not fear!”) and culminated in festive joy as a Bavarian folk band broke into song. There was a cheering confidence, as if the Pontiff were on a final “victory lap” in his popemobile. The normally non-emotive German pope went off script during the rhythmic, joyful chant of Italian “Be-ne-det-to!”: “I am truly moved! And I see the Church is alive!”
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There are no more Christian churches in Afghanistan — not a single public house of Christian worship is left standing. In other news, NATO success against the Taliban may have been intentionally exaggerated, although we already knew that progress in that country is… slow. It’s no surprise, of course, that the United States hasn’t been able to establish self government-in-a-box in a country where, according to the State Department, religious liberty has declined measurably even in the last year.

Religious liberty must be at the heart of any free society, because if it is not protected, all other defenses are sure to fall. The abuses of Christians in Afghanistan violate not only their rights of conscience, but also their rights of property and even of free movement — their churches are seized and they are imprisoned. Contracts with Christians are not enforced, converts to Christianity are openly persecuted, and Afghan politicians approve of all of this.

We should not expect that in ten years our diplomats could have effected a constitutional transformation of Afghanistan. Liberty “is the delicate fruit of a mature civilization,” as Lord Acton said, “from the sowing of the seed at Athens, two thousand four hundred and sixty years ago, until the ripened harvest was gathered” in Western Europe. (He delivered that address in 1877, so you’ll want to update the numbers.)

But a backslide is cause for concern. It suggests that there is something wrong with the conception of human freedom that is motivating our efforts.

During my seminary days at Asbury Theological Seminary, Tony Campolo spoke at a chapel service and offered a litany of denunciations of greed and corporate America. However, one thing he said especially caught the attention of a professor of mine. During his talk, Campolo equated material poverty with spiritual righteousness. Later in the day during class, while the rest of the campus was still gushing over Campolo’s visit, the professor rebuked Campolo rather harshly. He said he stood with him until he started declaring the poor were righteous because of their poverty. We were of course reminded eloquently and emotionally that our righteousness was in Christ (1 Corinthians 1:30).

In Campolo’s zeal for building a new kingdom for the poor on earth, perhaps he did not mean to imply that righteousness is found apart from Christ, but he gave a window for a wise professor to impart correction.

Having graduated from a Wesleyan seminary, I was fortunate to hear many stories about the holistic care for the poor that is at the heart of Methodism. Nevertheless, John Wesley always understood first that the spiritual condition must be changed if the social condition was to be improved. Even when Christ heals somebody physically, there is a deep spiritual symbolism with somebody like a paralytic. Paralysis in the gospel represents the crippling power of sin and the inability for man to change not just his physical condition, but his spiritual condition as well. Blindness, leprosy, death, the woman with the issue of blood, deformities, deafness, sickness, and Jesus’ healing of those maladies all carry deep spiritual symbolism about mankind.

Just as I talked about the problem of reducing Christ to political activist in “Jesus as Budget Director?,” there is also a danger in reducing “poverty” to just the material and stripping it of its spiritual components. This is especially true with a glib and partisan quote like “What Would Jesus Cut?”, in a budget-cutting context.

Many Great Society programs point to the unintended consequences of ignoring the spiritual components of poverty for the material. One such example being the crumbling of two parent homes, especially modeled by what has occurred in American inner cities over the past forty plus years. It is always essential to think holistically and spiritually about poverty. The state is unable to do so, and is ultimately not able to address any deeper needs. At the Acton Institute, we understand the main way that poverty is alleviated is through enterprise and access to markets. We also understand that there are important moral foundations for a society and that it is essential that one is a moral agent within the market.

During our discussions last week in the office around some of the issues of “What Would Jesus Cut,?” I also posed the question “What Would Judas Cut?” It was in part for humor, but there is an important lesson there too. It was a question I formulated with the help of my pastor when we were discussing the “What Would Jesus Cut?” campaign. If we strip the Gospel of its spiritual source in addressing these issues and hardly discern the holistic need of the poor, we are making demands for the poor with the wrong intention (John 12:4-8).

In his evangelistic fervor across 18th century England, John Wesley brought the Gospel to the poor and marginalized. The man who encouraged him to take his ministry outside of church walls was the fellow Methodist evangelist George Whitefield. There is a story about Whitefield that is one of my favorites. Whitefield first took the gospel message to the poor working class coal miners of Kingswood, England. They were disliked for their rowdy unclean ways and disdained by society. After preaching from Matthew 5: “Blessed are the poor in spirit, for theirs is the kingdom of heaven,” Whitefield recorded the scene in his journal: “Miners, just up from the mines, listened and the tears flowed making white gutters down their coal-black faces.” One miner declared, “I never knew anybody loves us.”

Jesus is the “Bread of Life” and a social gospel without him or one that dilutes his saving power ultimately leads back to the same spiritual maladies symbolized so well in the scripture.