http://www.livinghopeforwhatmatters.org/getconnected/blog/ en shamstra@livinghopeforwhatmatters.org Copyright 2012 2012-02-09T01:41:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/creating-space-for-conversation/ http://www.livinghopeforwhatmatters.org/getconnected/blog/creating-space-for-conversation/#When:01:41:00Z What happens when a small group of Christian leaders gather to discern God’s will for their ministry? They discover it! I bear witness to that statement for I have experienced it through conversations with the leadership team of my congregation. I testify that as Christian leaders face particular questions they, in time, discover God’s will. Furthermore, they receive it through several mediums, including the Scriptures, God’s providence, and in and through their conversations with one another. It took me a while to learn that when a group of individual Christians leaves their personal agendas at the door, enter a room, sit down with fellow believers, pray for the leading of the Holy Spirit, and talk with one another, they actually create the space within which to discern the will of the Lord. Now that I have learned it, I approach pastoral-leadership differently. One reason for this change is that I now know that I don’t have to come to meetings with the answers. In fact, I will provide excellent leadership, not by providing answers but by asking the right questions and by creating social space for the conversation. That process of discernment shouldn’t surprise me. When I look at the Spirit-filled church in the New Testament, I witness Christians gathering to wrestle with several different types of questions and discovering answers to those questions. Whether it be a question about pastoral care for widows (Acts 6) or about the relationship between faith in Jesus Christ and the Law of Moses (Acts 15), the Christian leaders who gathered to wrestle with those questions received direction from the Lord. My role as a leader, then, is to be a facilitator or, to borrow a phrase from Peter Block, a “Social Architect.” In his The Answer to How is Yes (Berrett-Koehler Publishers, 2002), Block proposes that the Social Architect’s role is to lead change while “using methods that are based on the deeply held personal values of the members” (172); it is, in short, to “bring people together to create their own future” (173). Toward that end, the Social Architect has several responsibilities, including convening the meeting, naming the question, initiating conversation, and engaging the group in conversation. These responsibilities are to be completed while, at the same time, believing that “conversation is an action step. It is not only a means to an end; it is also an end in itself” (178). I can’t tell you how liberating it is to know that I don’t have to lead a meeting by delivering an answer to every question. Plus, I can’t tell you how much more enjoyable it is to attend and participate in a meeting in which each person in the group anticipates the leading of the Holy Spirit through the conversation that takes place. I only wish I would have learned these lessons 20 years ago. Church and Culture, Faith, Prayer 2012-02-09T01:41:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/following-gods-call/ http://www.livinghopeforwhatmatters.org/getconnected/blog/following-gods-call/#When:20:38:01Z This past Sunday Living Hope Church heard the next in a series of messages on the life of Moses. In particular, we spent time reflecting on God's call of Moses to lead God's people from slavery in Egypt to freedom in the "Promised Land." In the process, we affirmed that the experience of receiving a call from God is not limited to prophets; every believer has the privilege of receiving calls from the Lord. We refer to them as "vocations." The word vocation comes from a Latin word that means "I call." Following the teaching of Paul in Romans 12:1, we offer ourselves as living sacrifices to the Lord knowing that he has a unique role for each believer to play in the drama of redemption and in the care of His creation. God calls some to be pastors and others teachers, some to be plumbers and others electricians, some to be husbands and others wives, some to be parents and others children, some to be corporate executives and others homemakers, some to be truck drivers and others mechanics, some to be students and others teachers, some to be laborers and others prayers. God calls each believer to particular tasks, jobs, positions, or roles in life, each of which we fulfill as unto Christ. So, no matter how menial the task, a Christian's daily assignments constitute that person's vocation or vocations. This biblical teaching breaks down the false dichotomy or division between Christian work and non-Christian work.  All legitimate work is religious.  All legitimate work is for Christ. Christians often make false distinctions. You may say to me as a pastor: You are a minister and I am lay person. You are in ministry and I have a job. You have a vocation and I have an occupation. Your work is religious while mine is non-religious. Your work is sacred while mine is secular. Perhaps there is room on occasion for such distinctions, but they blur the biblical teaching that all work should be done in the name of the Lord and for the Lord.  They overshadow the biblical truth that each believer is a servant of Christ, called to a particular place in life, to fulfill a particular service for Christ. Each one is a minister or servant of Christ, no matter what the vocation. What is God's call to you? What is your vocation? What is your station in life? Where has God placed you? The answers to those questions are important for many reasons. Here are some that I have found helpful in my journey: Following God's call stabilizes one's option-filled life. Without a sense of call and led by a restless heart, one can change homes, churches, jobs, schools, communities, even spouses, every year. Following God's call lends itself to success for the Lord, who not only calls you to particular stations in life, but gifts and empowers us for service. Following God's call strengthens us to endure the difficulties encountered while seeking faithfulness in our vocation. Following God's call liberates us from the need for immediate gratification from our work, for we find satisfaction in faithfulness to God's call. Following God's call provides, as John Calvin wrote, "harmony among the various parts of life." Following God's call boldly leads the believer into the realm of faith and obedience. Following God's call teaches the humble acceptance of success and the patient endurance of sorrow. Following God's call opens the heart to courage. Following God's call yields purpose for living. Following God's call allows every person to make a difference in the Kingdom of God.   2012-02-01T20:38:01-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/the-self-centered-pursuit-of-gods-will/ http://www.livinghopeforwhatmatters.org/getconnected/blog/the-self-centered-pursuit-of-gods-will/#When:14:33:00Z The self-centered pursuit of God's will. Seems like a contradiction doesn't it? But time after time, Scripture reveals individuals, just like you and me, who choose God's will over their relationship with God. Living Hope Church has been traveling with Moses through the "Land Between" (borrowing words from pastor and author Jeff Manion). In the process, we stopped to watch the forty-year old Moses transition from a life of luxury in Egypt to a life in the wilderness of Midian (Exodus 2:11-15 and Acts 7:20-29). The transition took place in four seemingly easy steps. First, Moses came up with the idea that he might use his preferred position in Egypt to protect the enslaved Israelites, "his people," from the harsh treatment of their masters, the Egyptians (Acts 7:23). Second, Moses, without instruction from the Lord, chose to help "his people" by murdering an Egyptian who had been mistreating an Israelite (Exodus 2:12). Seems Moses thought that such an action would rally the Israelites around him as their liberator (Acts 7:24-25). Third, Moses realized that his plan had failed and feared for his life (Exodus 2:13-15).  So, fourth, Moses left his place of prominence and fled to Midian where he would spend the next forty years of his life (Exodus 2:15 & Acts 7:30). Interestingly, Moses understood God's will. He had concluded that, through his forty years in Egypt, where he was taught in all the wisdom of the Egyptians, and where he had a reputation was a man powerful in both speech and action (Acts 7:22), God was preparing him to deliver the Israelites from slavery in Egypt.  Moses' problem was not his misunderstood God's will for his life.  The problem was his self-centered approach to living out God's will. More specifically, Moses implemented God's will in his own time and by his own method.   What Moses illustrated for me was how we can commit ourselves to God's will but, in the process of working out that will, become self-centered, instead of God-centered. It seems contradictory but the testimony of Scripture is clear: if we are not careful we may self-centeredly seek out God's will.  We may understand God's will and be committed to it, but seek it in such a way that doesn't include the Lord. Moses, then, teaches me that when God clarifies his will for my life, He expects me to live into it in a manner consistent with his will. God's will, for example, is best done in God's time. There may be times when we tarry instead of getting right at it, like the rich young ruler who refused to sell his possessions and follow Christ. But there may also be times when we may rush into God's will ahead of God's timing. Furthermore, God's will is best implemented according to God's will.  Sure there are occasions when Christians wrestle with options that appear to contradict the Lord's will. (I am thinking now of the attempts of German Christians, like Dietrich Bonhoeffer, to assassinate Adolf Hitler.) But, thankfully, those types of scenarios are few and far between. By and large, we may expect God's will revealed in Scripture to harmonize with God's specific calling upon our lives. Consequently, the Lord expects us to follow the example of Jesus and live into the will of our Father in heaven. Yet, the more I reflect on this theme, the more I realize the challenge of harmonizing our methods with the message, the call with our confession.  On one hand, I may know that the Lord has called me to serve His church as a pastor. On the other hand, how will I fulfill this calling? I observe pastors employing models that seems to be shaped more by the world than by Scripture (such as the pastor as CEO). And that's just one example from one area of service.  Sure seems like understanding God's call upon our lives may be a lot easier than living it out in a manner consistent with His will. That's what I learn from Moses, anyway.   2012-01-21T14:33:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/christ-and-culture-and-dogs-and-cats/ http://www.livinghopeforwhatmatters.org/getconnected/blog/christ-and-culture-and-dogs-and-cats/#When:22:07:01Z The American Society for the Prevention of Cruelty to Animals (ASPCA) ran a commercial during our most recent Advent-Christmas season. It featured Sarah McLachlan, a pop vocal performer with several Grammy Awards on her shelf, discussing the unfortunate plight of abandoned dogs and cats. During the first half of the commercial viewers read a message on the screen and witnessed close-up photos of several dogs and cats whose eyes shouted "help me," (unlike the eyes of my American Eskimo, "C.J.", on the left.) During the last half of the commercial, McLachlan offered a nice invitation to support the work of the ASPCA. The interesting part of the commercial, that which prompts this blog, was the decision of the writer and producer to include McLachlan's beautiful rendition of "Silent Night, Holy Night." Here's how it played out: During the first half of the commercial, with our eyes we read these words "Every day thousands of dogs and cars are abandoned, left to suffer alone. Many abandoned animals will die waiting for someone to help." With our ears, we hear the words of a classic Christmas hymn: "Silent night, holy night, all is calm, all is bright. Round yon virgin mother and Child. Holy Infant, so tender and mild, Sleep in heavenly peace. Sleep in heavenly peace." Then, in the second half of the commercial, we see McLachlan sitting on a sofa with a dog. We also listen to her message encouraging viewers to adopt an abandoned pet. But, simultaneously, we hear a recording of McLachlan singing these words: "Silent night, holy night, shepherds quake at the sight. Glories stream from heaven afar. Heavenly hosts sing Alleluia! Christ the Savior is born, Christ the Savior is born!" The most striking moment in the commercial, for me anyway, was toward the end when McLachlan's dialogue paused just long enough for the viewer to hear McLachlan's song. It went like this:  "For just $18 a month, only 60 cents a day, you will help rescue animals who have been left to die." "Christ the Savior is born." I don't know if you have seen the commercial. (If not, you can check it out here.) After I first witnessed it, I came away disappointed. I felt as though my faith was being disrespected and distorted by linking the birth of Jesus Christ my Savior to a marketing campaign to save abused dogs and cats. Days have passed but I still feel that the commercial caricatured Christianity by juxtaposing the message of the birth of the Savior to an invitation to become a savior of a dog or cat. Those familiar with the apostle Paul's teaching in Philippians 2:4-10 can drill a little deeper. The message of the birth of the Savior includes God the Father abandoning his Son who then suffers the cruelty of the cross. Now that message is linked to abandoned dogs and cats who die waiting for help. Not wanting to be a prude, especially during the Christmas season, I sought and found something positive about the commercial. With the help of Vinny, a college student in the field of media, I was able to see and now applaud the creativity of the commercial's writer and producer for drawing on the sentimentality of the Christmas season to promote the cause of the ASPCA. They effectively linked a performance by McLachlan to a cause embraced by McLachlan and, in so doing, prompted warm feelings for the work of the ASPCA. Having made that observation, I imagine some friends who view themselves as Kuyperians (folks who sing the praises of the Dutchman Abraham Kuyper and hang out at places like the Institute for Christian studies in Toronto or Calvin College in Grand Rapids) whispering in my ear telling me that the ASCPA has hit the nail on the head. I imagine that, in their estimation, the commercial may genuinely reflect a transformationalist view of Christ's relationship with culture. After all, Jesus Christ came to save the world—creation included; by saving a dog and cat we participate in the mission of Christ. Sounds right, doesn't it? In spite of the acknowledgments that, artistically, the commercial has some creative merit and, theologically, it partially addresses a Christian's relationship with creation, I continue to wrestle with it. I do so, not simply because of its message, but because of what it may say about American culture. Could it be that this commercial illustrates a shift in society, one noted by Craig A. Carter in his Rethinking Christ and Culture: A Post-Christendom Perspective (Brazos Press, 2006), that we now "live in a society whose intellectual elites are united in their conviction" that Christianity must be banished from the public square, "except when it is trotted out as part of a civil religion designed to rally the citizens to war"—or, in this case, saving animals (19). Sure seems that way. If that be the case, then this commercial is but one more confirmation that Christ-followers in America live in a post-Christian culture. As such, it is good viewing for it provides a window into the society in which we now live and into the hearts of people we seek to reach with the Gospel message that "Christ the Savior is born. Christ the Savior is born." Church and Culture 2012-01-04T22:07:01-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/praying-like-sleet/ http://www.livinghopeforwhatmatters.org/getconnected/blog/praying-like-sleet/#When:22:56:00Z Mention the word "prayer" in a small group of people and you will witness a variety of responses. Even among a group of Christians, we will find those who readily admit that they would like to establish a more consistent prayer life and those who will testify to a pretty diligent prayer life. We will also find some pretty confused about the purpose of prayer and others who aren't always sure God really answers prayer. Here is the testimony of the Rev. Bryn MacPhail, a Presbyterian pastor: "I often lack the faith and expectation that God will answer my prayer. I suspect that this happens to all of us. Prayer after prayer, after prayer, comes back seemingly unanswered ... I suspect that we have become so accustomed to not having our prayers answer in the way we hoped they would, that we seldom expect God to do anything when we pray. We end up praying simply because we are told we should. We end up praying with only a faint hope that God will act on our behalf." Last Sunday I wrapped up our series of sermons from the book of Acts, a series we hoped would reveal insight and direction for the life of a contemporary church. The last message came from Acts 12 where we read about Peter's miraculous jail break in response to the prayers of the people. In process, we were encouraged as a congregation to pray with faith and expectation, knowing that, while God's ways are not our ways, He is a prayer hearing and prayer answering God. The aforementioned Rev. MacPhail, in a marvelous sermon on Acts 12, highlighted five particular practices for a praying people. I shared these practices with Living Hope last Sunday. Now, I share them with those who happen upon this blog. Following Rev. MacPhail, I introduce the five practices as the acronym SLEET. I trust many will find this acronym a helpful tool to guide a congregation committed to prayer. S = Specifically - In Acts 12:5 we see that the people prayed specifically for Peter's release from prison. They encourage us to pray specifically for God's intervention in our lives as a community. L = The Lord - In Acts 12:5 we see that the people prayed, not simply to a higher power or to the "man upstairs," but to the Lord our God. E = Earnestly - Again, in Acts 12:5, we read that the people were earnest or fervent in prayer. There was intensity to their prayers. E = Expectantly - Interestingly, the people failed to pray expectantly. In Acts 12:12 and following we learn that the praying church really did not expect the Lord God to answer their prayers. In essence, the church told Rhoda to stop interrupting their prayer meeting. But with God—all things are possible. Hence, we are to pray expectantly. T = Together - In Acts 12:12 we find the church gathered for a prayer meeting. There is a time to pray alone and there is a time to pray together. Seems when that which we pray for impacts the church as a while, then the church as a whole gathers for prayer.           Core Values, Prayer 2011-11-16T22:56:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/out-of-our-comfort-zone/ http://www.livinghopeforwhatmatters.org/getconnected/blog/out-of-our-comfort-zone/#When:14:07:01Z Have you ever been pushed out of your comfort zone? Let me tell you about an unforgettable time when I was pushed out of my comfort zone. I was raised by loving parents in a manner similar to many of you. I was raised a Sabbatarian, that is, I was taught to treat Sunday, the Lord's Day, like the Sabbath Day of the Old Testament. Sunday was a day to attend worship services, both morning and evening, attend catechism classes or Sunday School, and visit family members in the nursing home. Sunday was a day to avoid normal activities of the week such as playing baseball, swimming, or work. Furthermore, Sunday was a day to refrain from any activity that would cause someone else to work, most notably, eating at a restaurant. For the most part, I adopted that lifestyle. It wasn't long after beginning my college career in Nashville, TN, that I was pushed out of my comfort zone. It was my second or third Sunday away from home, when I walked to the local Presbyterian Church for its Sunday morning service. I sat next to an older couple who appeared to be husband and wife. After the service, they asked me to dinner, a gracious and kind invitation that I accepted. I assumed Sunday dinner meant a home-cooked pot roast with potatoes and gravy. Instead, we went to a restaurant! I was shocked. I didn't know that you could be a devoted Christian and go to a restaurant after church. Pushed out of my comfort zone, I nearly choked on my food. Now, I don't tell that story to promote a particular view of Sunday observance, but to illustrate how one's upbringing can lead to assumptions about the Christian faith. In my case, it encouraged me to affirm a particular brand of Christian spirituality, one that, in the end, classified people as true Christians and non-Christians. Perhaps you could share a similar story? Perhaps you remember a time when you were pushed out of your comfort zone? You understand, then, how the culture that nurtures us as children creates a comfort zone, then, within which we prefer to worship and serve, play and work, live and die. In the process, our upbringing, if we are not careful, not only creates a comfort zone, also creates and sustains prejudices against those who come from different backgrounds or traditions. I, for example, was part of a community that questioned the spiritual commitment of those who cut their grass on Sunday, and that criticized Roman Catholics who "got church out of the way" on Saturday afternoon so they could play all day Sunday. Friends, on on hand, our upbringing is filled with the love of a family, the encouragement of a community, a solid network of friends, and many positive experiences. On the other hand, it creates a comfort zone that may box us in and cultivate prejudicial attitudes against those outside the box. This comfort zone, then, may hinder our growth as human beings and as Christians. In Acts 10, we find the Apostle Peter, a man who was most-likely raised up by a loving family as a faithful follower of the Law of Moses. He observed the Sabbath. He followed the Levitical dietary code. He believed that Gentiles could be saved when they became Jews through circumcision. He waited for, and then found, the Messiah to whom he dedicated his life! But he did not fully comprehend that the Christ would push him out of his comfort zone. Before Jesus ascended to heaven, he told Peter and his fellow apostles, "Make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." Now, about eight years after the ascension, it seems that the apostle Peter may have forgotten Jesus' commission. It appears as if Peter chose to stay in his comfort zone. Rather than preach the gospel to people throughout the world, he had confined himself to Jerusalem and its suburbs. As a result, the Lord decided to revisit Peter (rather than give up on him). We find the story of that visit in Acts 10. In short, it is the story of Peter's visit with Cornelius: We see God pushing Peter out of his comfort zone by commanding him to "Get up, kill and eat" the meat of unclean animals; We see Peter, a follower of Christ yet a faithful Jew, who knew and obeyed the Law of Moses, responding, "Really? I don't think so!" We see a confused Peter who had once been called to bring the Gospel to all nations, but who didn't really understand the implications of that call; We see Peter, learning that God is no respecter of persons and He does not call one race clean and another unclean, who wants people from every nation, race and tribe to believe in Jesus Christ as Lord. What do we do with such a story? I suggest that we learn from Peter. Perhaps the story of his encounter with Cornelius could push us out of our comfort zones by reminding us that the Gospel is for everyone and that God is no respecter of persons, and by encouraging us to resist the temptation to build walls which create insiders and outsiders. Maybe this story could remind us that, as in the case of Peter, our cultural environment may cause us to misunderstand, even distort, God's will. The apostle Peter was raised by Hebrew parents in the law of Moses as interpreted by the rabbis. That form of nurture created a comfort zone for Peter, as well as a set of prejudices. Even though the apostle Peter witnessed Pentecost and declared that the Holy Spirit would be poured out on all flesh, he failed to comprehend that the Gospel of Jesus was for everyone. He failed to follow Christ's commission! Now, if the apostle Peter struggled to distinguish between Christ and culture, will we not also struggle? Perhaps it is wise to ask the Lord for the grace to discern between the essentials and the non-essentials of the faith, between truth and tradition, between the Holy Spirit and habits, between ritual and a dynamic relationship with Christ. May this story encourage us to make disciples from all tribes and nations. Revelation 7:9 states that the heaven will include saints from every nation, tribe, people, and language, each standing before the throne and in front of the Lamb. I understand that it is more comfortable to gather each Sunday with people just like ourselves. But just as the Lord pushed Peter out of his comfort zone and placed him in the home of a Gentile, so the Lord pushes us out of our comfort zone. He tells us I want the local church to be a little bit of heaven on earth! I want it to be testimony to the power of the Gospel which tears down the walls which divide people. I want it to be a church filled with people from many tribes and nations. In response, then, let's invite the Lord to push us out of our comfort zone! Let us pray that the Lord will use us to reach his chosen ones in this community with the gospel of Jesus Christ. Let us ask God to tear down any walls which prohibit such a reality from taking place among us. Let us pray that our congregation may be more like that in heaven where saints from every nation and every generation gather in praise to our Lord.   Core Values, Faith 2011-10-26T14:07:01-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/from-terrorist-to-evangelist/ http://www.livinghopeforwhatmatters.org/getconnected/blog/from-terrorist-to-evangelist/#When:22:26:00Z Since September 11, 2001, we have heard the words "terrorist" or "terrorism" more times than we can count. And, since that infamous date, those words have become so emotionally and politically charged that they have been used to provoke fear in the hearts and minds of those who hear them. So, by referring to someone as a "terrorist" or a policy or action as "terrorism," we incite the fear the words were meant to describe.Narrowly understood, the word "terrorism," according to the United State Department of Defense, refers to "the calculated use of unlawful violence or threat of unlawful violence to inculcate fear; intended to coerce or to intimidate governments or societies in the pursuit of goals that are generally political, religious, or ideological." Within this definition, there are three key elements-violence, fear, and intimidation-and each element generates terror in its victims.Why all this talk about terrorism? Because our congregation's journey through the book of Acts leads us to a life-transforming event in the life of one who could be labeled a "terrorist." I am referring to the apostle Paul who, before becoming a follower of Jesus and an evangelist, used force and violence against Christians to intimidate them. While, at that time, his behavior was legal in the eyes of civil authorities, his tactics were clearly characterized by violence, fear and intimidation. And, yet, in Acts 9 we read how God broke into this man's life! God turned him from a terrorist into an evangelist, from a murderer of Christians into a messenger of the Gospel.How can we be blessed by reviewing this ancient story of Paul's transformation from terrorist to evangelist? Over the years I have usually approached this text as an illustration of God's sovereign election and irresistable grace. But this past week someone led me to I Timothy 1:15-16 where we read, "Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners-of whom I am the worst. But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience as an example for those who would believe in him and receive eternal life."When we let scripture interpret scripture (a great principle of interpretation), we discover that God saved Paul as an example to us who, and those who would, believe in Christ and receive eternal life. In other words, the apostle Luke recorded the conversion of Paul from terrorist to evangelist so that we would know that no one is so bad that he or she can't be saved by God's amazing grace. There is no one whose life is so bad, whose convictions are so strong, whose list of sins is so long, not even yours, that God can't save! There is no one you know whose life is so bad, whose convictions are so strong, whose list of sins is so long, that God can't save them.So, when we think about those we love who have not yet decided to follow Jesus, let's faithfully offer the Living Hope "three-open prayer." Let's pray that God would (1) open the hearts of individuals in our lives who we would like to see come to the Lord, (2) open the door for us to speak the truth of the Gospel into their lives, and (3) open our mouths to speak the right words at the right time. And when God answers that prayer, with Paul we will say, "Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen." (I Timothy 1:17)Caption: Stained glass window depicting the Conversion of Paul, on the road to Damascus. This window is located in the Dom of Cologne. It was created in 1848. Faith 2011-10-12T22:26:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/when-study-leads-to-change-lives/ http://www.livinghopeforwhatmatters.org/getconnected/blog/when-study-leads-to-change-lives/#When:00:56:00Z God blessed me and my wife, Debbie, with a tremendous Labor Day weekend, one that involved three gatherings with our children and grandchildren. The finale took place at our home and involved a great post-dinner discussion about life, church, and ministry. This discussion even included a critique of some forms of American Evangelicalism. I shared my conviction that some American Evangelicals seem to function as binitarians, not Trinitarians. In other words, they don't seem to afford the Holy Spirit much room to work in their lives or in their congregations. Then one of my children suggested that some also suffer from bibliolatry, that is, they so emphasize the Scriptures that they have made their study of the Scriptures an end in itself, i.e., an idol. He went on to suggest that some American Evangelicals seem more concerned about knowing the Scriptures than living them. I have been thinking about that conversation and hope to remember that the Written Word of God has been given, first and foremost, to point us to the Incarnate Word of God, Jesus Christ. If our study of the Scriptures fails to point us to Christ, then it is possible that the Bible has become an idol and we have become Bibliolatrists. But I also hope to remember that the Scriptures, as the apostle Paul noted, "are useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work" (II Timothy 3:16-17). In other words, they play a key role in our growth and development as disciples. Having said that, I am not always sure how the Scriptures equip Christ-followers for every good work. In other words, how does God's Word lead to changed lives? Recently, Kevin Singleton provided an answer to that question. During a recent worship conference at the Christian Life Center in Tinely Park, IL, Singleton, a gifted speaker and musician, spoke to the role of Scripture in our lives. While preparing the congregation for the offering, he lyrically described a five-step process with these words: information, illumination, revelation, transformation, and manifestation. Now it seemed that most everyone in the room but me had heard and learned that five-step process. Consequently, Singleton didn't go into much detail about each step, but, after combining his five-step processs with my personal experience, I developed this rough outline. Check it out. Maybe you can tweak it. Maybe it will be helpful to you. The first step is to read the Scriptures and receive information or knowledge about the Lord, about life, about this and that. While reading the Scriptures, the Holy Spirit may illuminate a particular verse, phrase, or word from the passage we have just read. It is like the Lord shines a spotlight on one phrase and says "Be sure to meditate on this!" Then, as we continue to meditate on the Word illumined by the Spirit, that same Word reveals something about us. It is like the spotlight turns from the Word to our hearts. It points us, for example, to a personal weakness, sin or shortcoming. Now, aware of a sin or weakness in our lives, the Holy Spirit begins the work of transforming us. When we read, for example, stories of those whose lack of faith mirrors ours, we confess it to the Lord and ask Him to increase our faith.     Finally, the transformative work leads to changed habits, patterns, and values. In other words, the inner changes are made manifest in our lives. All that to say that our study of the Scriptures is not complete until it impacts our lives. Of course, this five-step process usually takes time. At times, like the apostle Paul on the road to Damascus, we can move quickly from information to manifestation. But usually the process takes more time. It requires patient and persistent cooperation with the Holy Spirit. What do you think? Does this process describe your experience of the Holy Spirit and Scripture? What am I missing?         Faith, Personal 2011-09-15T00:56:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/reformed-charismatic-part-2/ http://www.livinghopeforwhatmatters.org/getconnected/blog/reformed-charismatic-part-2/#When:23:40:00Z My first blog exploring the life of a Reformed Charismatic was picked up by The Network, where I received some great suggestions for continued study (like Sovereign Grace Ministries and James K.A. Smith's Thinking in Tongues: Pentecostal Contributions to Christian Philosophy) and some excellent comments which helped me refine my thinking a bit. In particular, I was encouraged to add a few points to my original list. Here they are. 6. As a Reformed Charismatic, I believe that both the individual Christian (I Cor 6:19) and the local body of believers (I Cor 3:16) are temples of the Holy Spirit. And since it is the same Spirit who works in both, there will be harmony between the work of the Spirit in the individual and the work of the Spirit in community. The Spirit-filled church, then, plays an essential role in the life of the Spirit-filled individual. Or, as James K.A. Smith pointed out for me, there is a "check-and balance in a charismatic, Spirit-filled community." 7. As a Reformed Charismatic, I believe, again as James K.A. Smith pointed out, the Spirit who inspired the writing of the Scriptures is the same Spirit who works today. Hence, there will be harmony between the teachings of the Scriptures and the fruit of the Spirit in the life and ministry of both the church and of individual Christ-followers. Or, as Henry Stob via Duane Kelderman pointed out, "The Spirit always rides the back of Scripture." 8. As a Reformed Charismatic, I still don't trust my spiritual ears for I fear I will hear what I want to hear. So, I still think it good to exercise a "holy self-suspicion" (a Puritan phrase) when "hearing" the word of the Lord. This exercise prompts me to test the voice within against the voice of the Scriptures and to test the inner voice within the context of the Christian community (for the same Spirit who speaks to me speaks to us). Having said that, I believe I can learn to trust my spiritual ears if I listen to the Spirit within the context of community Finally, I acknowledge that it seems that many Euro-American Reformed Christians, like me, and Euro-American Reformed congregations, like mine, tend to minimize the place of the Holy Spirit. We believe in the Trinity but, as Gordon Fee pointed out, we are practical "binitarians" who long to grow in the grace and knowledge of God the Father and God the Son but we aren't always sure what to do with God the Spirit.  Herein lies the dilemma for me and folk like me: without the presence and power of the Holy Spirit in its fullness we don't have much, if any hope for the advancement of the Gospel.  Yes, we will be able to maintain the church but, as Ajith Fernando points out in his commentary in Acts 1, "the Christian mission and ministry can only be done in the power of the Spirit." Faith, Personal 2011-08-31T23:40:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/taking-up-our-cross-and-following-jesus/ http://www.livinghopeforwhatmatters.org/getconnected/blog/taking-up-our-cross-and-following-jesus/#When:21:36:00Z We just wrapped up a series of messages with the people of Living Hope Church titled "The Life of a Disciple." Throughout this summer series of about 10 sermons, we leaned heavily on the imagery of sheep and shepherd. We did not, however, look at the disciple and his or her cross. This omission came to my attention this morning while reading a reflection by Andre' Louf, an abbot of the Cistercian monastery of Mont-des-Cats, France. The reflection is found in the daily devotional Magnificat. It spoke to me and perhaps it will speak to you. When our hour has really arrived, God's grace will also be there, and very small things may suffice to help in our simple acceptance of and co-operation with grace. What counts is the recognition of our real cross. Often it is much more difficult to recognize the cross Jesus intends for us personally than to accept it once we have recognized it. We are inclined to think, furthermore, that our crosses would not be so painful if we could immediately see them. There lies the rub which usually disturbs those who have opted for a life of detachment. Their temptation consists in imagining that they already know beforehand what their cross or time of testing will be. Unfortunately, a cross one knows in advance, even if it is fairly heavy, is no longer the cross of Jesus. Our real cross is always to some degree unanticipated and always seems to far surpass our strength. As a rule, we would never have chosen it. Passionately to cling to a cross of our own choosing and perhaps unconsciously but equally passionately to reject the cross that Jesus intends for us is perhaps the heaviest and most discouraging cross. It could keep us forever from taking up our real cross if Jesus did not at some time intervene. For what is our cross other than Jesus himself? To accept this cross is to accept him. It is simultaneously "to take up our cross" and to follow him. Undoubtedly, if we could know God's gift, if we could see and recognize it, we would not have an easier time of it. 2011-08-30T21:36:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/what-is-a-reformed-charismatic/ http://www.livinghopeforwhatmatters.org/getconnected/blog/what-is-a-reformed-charismatic/#When:16:42:00Z I would like to think that I am a Reformed Charismatic but I wonder what that means. So, here’s one attempt to clarify the convictions of a Christ-follower who believes that the Holy Spirit is alive and well and that John Calvin had a pretty good understanding of the apostle Paul. What is a Reformed Charismatic? First and foremost, a Reformed Charismatic is that person who seeks to harmonize the dominant convictions of the Reformed faith, as articulated by people like John Calvin, with those of Pentecostals like the outstanding New Testament scholar Gordon Fee. In particular, the Reformed Charismatic affirms the conviction of the Pentecostal tradition that the Holy Spirit may choose and often does work today as the Spirit worked in the first century. He or she also affirms several convictions of the Calvinist tradition, including the belief that regeneration precedes faith, that when a person receives the Spirit he or she receives all of the Spirit (there is no second baptism of the Holy Spirit), and that, while Christians have been born again, they remain sinners.  With that in mind, here’s one attempt to describe a Reformed Charismatic. As a Reformed Christian, I affirm the sovereignty of God the Spirit and believe that the Holy Spirit may work as the Spirit desire and may do so in ways well beyond my comprehension. Hence, I can’t limit the Spirit by putting the Spirit in a box, nor can I develop a full-proof scheme to experience the fullness of the Holy Spirit. As Reformed Charismatic, I acknowledge that I am a sinning saint who, as a sinner, loves to control the way God works. For that reason I tend to limit the work of the Holy Spirit to ways that fit within my scheme. Hence, I admit that the Holy Spirit I worship is often an idol that I have shaped with my  own hands, heart, and mind. As a Reformed Charismatic, I believe that regeneration precedes faith and that when we receive the Holy Spirit we receive all of the Spirit. Still, I acknowledge that there is an ebb and flow to the work of the Holy Spirit in my life. At times I hinder the Spirit; at times I long to be filled with the Spirit; at times I experience that filling. As a Reformed Charismatic, I believe that the ministry of the Holy Spirit in my life represents God’s grace and, hence, I relish the gifts and fruit of the Holy Spirit. Without the Spirit, I am helpless in my attempts to follow the Lord. Without the Spirit, I can’t even hold on to my faith. For those reasons and more, I long to experience the fullness of the Spirit in both my life and in that of my congregation. And here is perhaps the most distinctive conviction I hold as a Reformed Charismatic: I am a sinning saint who still wrestles with sin. Hence, I don’t trust the voice within me.  And here’s my dilemma. I hear many Christians say things like “Last night, while I was out for a walk, the Lord spoke to me and told me I should ....”  My response to that is “How do you know it was the Lord speaking to you?” How can you be so convinced that it was NOT your pride speaking to you? How do you know that you are not simply telling yourself what you want to hear? Now, I believe the Holy Spirit can work however the Spirit desires and can speak to individual Christ-followers in ways beyond my comprehension. Having said that, I prefer that the Spirit speak to me from outside of me. I am more confident that I have received a “Word from the Lord” when that word comes through, first and foremost, the Scriptures, and then, as long as the following are consistent with the Scriptures, through a sermon, through the word of a mentor, through the word of the prophet, through an elder, through any other means except the voice within me. Perhaps there are others like me who would like the best of both Calvinism and Pentecostalism. Does this make sense? What am I missing here?  Church and Culture, Prayer, Worship 2011-08-18T16:42:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/the-hallmark-of-life-together/ http://www.livinghopeforwhatmatters.org/getconnected/blog/the-hallmark-of-life-together/#When:18:59:00Z Parker Palmore, in his book Courage to Teach, writes that “the hallmark of the community of truth is not psychological intimacy or political civility or pragmatic accountability, though it does not exclude these virtues. ... The hallmark of the community of truth is a web of communal relationships and we can know reality only by being in community with it.” (95) As I read those words, I wondered if something similar could be said about the local church. Could we not also agree that the hallmark of the community of faith is not psychological intimacy or political civility or pragmatic accountability, though it does not exclude these virtues? Sure, I have observed, and perhaps you have as well, several congregations attempting to build their lives around one or more of those substitutes. In such settings, “authentic community” is believed to be founded upon knowing one another, or upon the support of a common mission, or upon a pledge to live up to a particular covenant or upon the embrace of a commonality (ethnic tribe or demographic location). Of course each of those substitutes may find value in a local community of believers, but is not the hallmark of the local church something different? The apostle Paul offers this option: “In Christ we who are many form one body” (Romans 12:5). In other words, the center of our life together as Christians is our shared relationship with Christ. It was Dietrich Bonhoeffer who really helped me understand that heart and soul of the community of faith is Christ. In his Life Together, Bonhoeffer writes:   Christianity means community through Jesus Christ and in Jesus Christ. No Christian community is more or less than this. Whether it be a brief, single encounter or the daily fellowship of years, Christian community is only this. We belong to one another only through and in Jesus Christ (21). ... Christian community means community through and in Jesus Christ. On this presupposition rests everything that the Scriptures provide in the way of directions and precepts for the communal life of Christians (24). ...  The more genuine and the deeper our community becomes, the more will everything else between us recede, the more clearly and purely will Jesus Christ and his work become the one and only thing that is vital between us. We have one another only through Christ, but through Christ we do have one another, wholly, and for all eternity (26). If all that is true, then the hallmark of the community of faith is each Christian’s relationship with Christ and, because each believer is Christ's, each one belongs to the other. I guess that’s why Paul encourages us to be devoted to one another in brotherly love, to honor one another, and live in harmony with one another (Romans 12:10,16). It may also be why, in Romans 12, Paul prioritizes our life together by addressing the very issues that threaten our Christians in a local church: To those who claim self-sufficiency, Paul writes, “Don’t think more highly of yourself than you ought. ... Don’t you realize that you are but one part among many." To those who prefer formally prescribed affection, Paul writes, “Love must be sincere ... Never lack zeal; keep your spiritual fervor. ... When you show mercy, do it hilariously." To those prone to bitterness, Paul writes, "Bless those who persecute you, live in harmony with one another; don’t repay evil for evil; don’t take revenge; live at peace with others." To the elite Paul writes, “Do not be proud and unwilling to associate with people of low position. Don’t be conceited.” What does all that mean? For me it means that our relationship with others in the church is not based on their performance, not on what we share in common, and not even on how well we know one another. It is based on our shared relationship with Christ—and that's it!   I often need to remind myself of that truth.  Church and Culture, Faith 2011-08-03T18:59:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/building-on-bonhoeffer/ http://www.livinghopeforwhatmatters.org/getconnected/blog/building-on-bonhoeffer/#When:20:19:00Z As noted in my last blog post, while on my most recent vacation I read the new, 500 plus page biography of Dietrich Bonhoeffer by Eric Metaxas. It is a masterpiece. I have still not yet compiled a list of takeaways from the book for it would take some time and be quite long, but I remain most impressed with Bonhoeffer's view of the Bible. For him the Bible was and remains the living Word of God to his people. Hence, he read the Bible like other books. He didn't read the Bible for information or even inspiration but to receive a word from the Lord. And he encourages us to do the same. This past Thursday evening I was again reminded of Bonhoeffer's affirmation of the Bible as the living Word of God. I had the privilege of attending the Christian Musician's Boot Camp, directed by Alan and Aaron Franklin and hosted by the Christian Life Center in Tinley Park, IL. The Thursday evening session included inspiring worship led by John and Joslyn Brockman, an inspiring testimony by Cynthia Cymbala, founder and director of the Brooklyn Tabernacle Choir, and a brief presentation by songwriter and worship leader Kevin Singleton. (He is the author of a couple Living Hope favorites, including "Magnificent" and "Search Me." Unknown to him, during Singleton's presentation he reaffirmed for me that which I had earlier read from Bonhoeffer. It wasn't really part of his presentation, but somehow Singleton began speaking about how, as disciples of Christ, we encounter the living Word of God. It was then that he rattled off a five-step sequence that, with the help of the Holy Spirit, we may hope to experience as we read God's Word. Here it is: Step One - Information - When we read the Scripture we receive information, but our encounter with God's living Word doesn't stop with information. Step Two - Illumination - This is when the Holy Spirit shines a spotlight on a particular portion of the Scripture we have just read. It's like the Lord saying, "This is the verse or verses I want you to read today." Step Three - Revelation - This is when, after meditating on the Word that the Spriit has illuminated, God reveals His Word to us. But our encounter with the Living Word doesn't need to stop with revelation.  Step Four - Transformation - This is when, after asking the Lord to plant his Word in us, our hearts, minds and lives are transformed by the Word. When this happens the revealed Word works like fertilizer in the soil of our soul. It works within us. This leads to the final step. Step Five- Manifestation - As God's revealed Word fertilizes our souls, we begin to bear the good fruit of the Holy Spirit. Here's what I really like about this five-step process: it portrays the dynamic dance between divine grace and human response. It illustrates clearly that there is no illumination without the Spirit, there is no revelation without the Spirit, there is no transformation without the Spirit, there is no manifestation without the Spirit. If we hope to bear the fruit of the Spirit, we must place our confidence in the sovereign work of God through His Spirit. But there is more: there is no manifestation without our decision to read the Word. Surely God can work outside of his Word. But, when it comes to this area of the Christian life, the Lord calls us, more often than not, to cooperate with the Holy Spirit. What does this mean for us? First, let's keep encouraging one another to spend time in God's Word. But, second, let's keep reminding one another that we don't read the Bible to gain more information—we read it to receive a Word from God, one that transforms us from the inside and manifests itself on the outside.      Personal, Prayer, Worship 2011-07-20T20:19:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/the-bonhoeffer-legacy/ http://www.livinghopeforwhatmatters.org/getconnected/blog/the-bonhoeffer-legacy/#When:16:07:00Z While on vacation I read the new, 500 plus page biography of Dietrich Bonhoeffer by Eric Metaxas. It is a masterpiece. Not only does the book include splendid writing but it also tells the story of one of the greatest Christians of the twentieth-century. I found the book so inspiring that as soon as I finished it I began reading it again. Having said that, I won't surprise you by recommending it to you. I have yet to compile a list of takeaways from the book for it would take some time and be quite long, but I will say at this point that I came away impressed with Bonhoeffer's view of the Bible. It renewed my daily reading of God's Word. To explain how, here is an example from a 1936 letter to his brother-in-law Rüdiger Schleicher: First of all I will confess quite simply - I believe that the Bible alone is the answer to all our questions, and that we need only to ask repeatedly and a little humbly, in order to receive the answer. One cannot simply read the Bible, like other books. One must be prepared really to enquire of it. Only thus will it reveal itself. Only if we expect from it the ultimate answer, shall we receive it. That is because in the Bible God speaks to us. And one cannot simply think about God on one's own strength, one has to enquire of him. Only if we seek him, will he answer us. Of course it is also possible to read the Bible like any other book, that is to say from the point of view of textual criticism, etc.; there is nothing to be said against that. Only that that is not the method which will reveal to us the heart of the Bible, but only the surface, just as we do not grasp the words of someone we love by taking them to bits, but by simply receiving them, so that for days they go on lingering in our minds, simply because they are the words of a person we love; and just as these words reveal more and more of the person who said them as we go on, like Mary, "pondering them in our heart," so it will be with the words of the Bible. Only if we will venture into the words of the Bible, as though in them this God were speaking to us who loves us and does not will to leave us along with our questions, only so shall we learn to rejoice in the Bible. (136) Faith, Personal 2011-07-13T16:07:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/life-together-as-sheep/ http://www.livinghopeforwhatmatters.org/getconnected/blog/life-together-as-sheep/#When:21:49:00Z As disciples we may be compared to sheep of a flock following a shepherd. But how do we live as sheep in the flock? What does our life together look like? Those familiar with the life and work of Dietrich Bonhoeffer may seek an answer to those questions in his excellent book titled Life Together. It is a must read for the contemporary Christian.But we can also look at the apostle Paul’s teaching in this area for his writings include thorough instruction on how we as sheep live together while following Jesus, the Great Shepherd. Most of his teaching is found in the 13 letters included in the New Testament, but the book of Acts includes a nice summary of Paul’s teaching on this subject.In Acts 20 we find Paul in the village of Miletus, on his way to Jerusalem. Before he leaves Miletus, however, he sends word to the elders of the Ephesian church to join him for a time of fellowship. He was perhaps closer to the Ephesian church than any other. He first brought the Gospel to Ephesus during his second missionary journey. He then stayed in Ephesus for three years as the founding pastor of a growing congregation.  Once the elders arrive in Miletus, Paul, sensing his life and ministry will come to an end before they meet again, offers the Ephesian elders a tear-filled farewell, one seasoned with instruction and insight about his life with the Ephesians. As such, it serves as a potential model, not only for the relationship between pastors and their people, but for disciples with one another. While there may be more, I noticed six qualities of Paul’s relationship with the Ephesians that we may hope would characterize our relationships with our fellow sheep. Humility – v18 “You know how I lived the whole time I was with you, from the first day I came into the province of Asia. 19 I served the Lord with great humility…” Compassion – v19 “and with tears…” A Willingness to be Guided by the Spirit - v22 “And now, compelled by the Spirit, I am going to Jerusalem, A Willingness to Live With Uncertainty – v22 “not knowing what will happen to me there." A Willingness to Suffer for the Cause of the Gospel - v23 “I only know that in every city the Holy Spirit warns me that prison and hardships are facing me.” A Desire to Finish Being Found Faithful - v24 “I consider my life worth nothing to me; my only aim is to finish the race and complete the task the Lord Jesus has given me—the task of testifying to the good news of God’s grace.” Is it too much to ask that the life of a local congregation or flock, and the inter-personal relationships therein, reflect those six qualities? Perhaps, but this past Sunday was Pentecost Sunday and we celebrated the precious gift of the Holy Spirit who works in each individual disciple and in the local church as a whole. It is my understanding that the Spirit can work in ways beyond our expectations. So, maybe the first step is to ask the Holy Spirit to grant us a sincere desire to be open to the leading of the Spirit. Maybe, then, the Holy Spirit will grant us the other qualities of the fruit of his work among us? Holy Spirit, come and rain on us. Church and Culture, Prayer, Worship 2011-06-14T21:49:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/shepherd-sheep-flock/ http://www.livinghopeforwhatmatters.org/getconnected/blog/shepherd-sheep-flock/#When:21:35:00Z In his masterful teaching describing our lives as disciples, Jesus compares us to sheep and assures us that he is the Great Shepherd (John 10). While we may be offended temporarily by the comparison to silly sheep, we receive encouragement from the promise that Christ is our Shepherd. Like the Psalmist, we testify that the Lord is our shepherd and, therefore, we shall not be in want. However, we often overlook an essential piece of Jesus’ teaching in John 10: sheep live in community as a flock. When one sheep enters through the gate, it becomes part of the flock. When one sheep strays, the shepherd retrieves that sheep and returns it to the flock. For a sheep, there is no life outside of community. In John 10, Jesus chose not to articulate that particular aspect of the analogy but, a few years later, the apostle Paul would describe in great detail the role of community or church in the lives of disciples. Surely, from time to time, each disciple will be called upon to walk alone, against the grain, upstream. But the strength to walk alone comes from time spent in communion with God and His people. While reflecting on my life as a disciple in a flock named Living Hope Church, I read a little bit from Parker Palmer’s outstanding book To Know as We are Known. While Palmer writes for educators, this book includes many insights for the Christian Church. For example, in one section Palmer describes the blessings of community: In the gathered life of the spiritual community, I am brought out of the solitude of study and prayer into the discipline of communion and relatedness. The community is a check against my personal distortions; it helps interpret the meaning of texts and gives guidance in my experience of prayer. But life in community is also a continual testing and refining of the fruits of love in my life. Here, in relation to others, I can live out (or discover I am lacking) the peace and joy, the humility and servanthood by which spiritual growth is measured. The community is a discipline of mutual encouragement and mutual testing, keeping me both hopeful and honest about the love that seeks me, the love I seek to be. Unfortunately, every community or congregation, some more than others, fails to follow the Shepherd. To borrow another analogy, instead of being a faithful bride, she lives as an unfaithful whore. When that happens, the church causes far more harm than good. When that harms hurts us deeply, we may choose to live on the fringe of the flock or even live as a solitary sheep.  But when we look at Scripture we discover no such option for the disciple. Disciples, like sheep, live in community. So, in spite of the flock’s brokenness and sinfulness, limitations and frailties, Christ invites us to faith in him and fellowship in it. So, let us commit ourselves to the flock, to authentic community shaped by the Word and Spirit. And when we fall short of that lofty goal, let us be quick to forgive one another, just as the Lord has forgiven us for, as sheep, we cannot live alone. We need one another, not only to survive, but to flourish as disciples. Church and Culture, Faith 2011-06-06T21:35:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/the-gentle-guidance-of-the-holy-spirit/ http://www.livinghopeforwhatmatters.org/getconnected/blog/the-gentle-guidance-of-the-holy-spirit/#When:21:36:00Z The Holy Spirit, the third person of the Trinity, is wonderful, powerful, delightful, and astonishing, as well as a source of life and hope for each Christian. As believers we can try, but never really live without the aid, assistance, encouragement, presence, and prayers of the Spirit. Yet, when it comes to understanding the Holy Spirit, I am a novice. Perhaps that's why I resonated with the following description of the work of the Holy Spirit. It is by the late Luis M. Martinez (1881-1956), a pastor who served the Roman Catholic Church as the Archbishop of Mexity City, Mexico. In one of his reflections, he describes the work of the Holy Spirit as follows: As the artist is not content with explaining to his pupil the secrets of art, but takes the uncertain hand of the beginner, and gently but firmly moves and guides it in order that the beauty of his ideal may be expressed on the canvas, even thus does the Holy Spirit take our faculties and move and guide them, so firmly that they do not stray, and at the same time so gently that our activities continue to be vital, spontaneous, and free. I don't know if those words spoke to you as they did to me. As I read them my mind dusted off memories of a grammar school teacher taking my left hand and firmly, but gently, guiding it as she taught me penmanship. It also flashed back to the living room in the home of Mrs. Kennedy, my first piano teacher. I remembered her firmly, but gently, guiding my fingers so that they would most effectively strike the keys of her grand piano. Given time my mind could have conjured up many memories of loving teachers who firmly taught me form, but gently allowed me the freedom to express myself within that form. And those blessed memories prompt gratitude to God for placing such people in my life. And to think that the Holy Spirit works with me - and you - in a similar fashion? Thankfully, while others may try to do so, the Holy Spirit doesn't cram us into a mold. Instead, he firmly and gently guides us in such a way that we neither stray from our goal of becoming like Christ or lose our distinct identity as individuals handcrafted by the Creator. And in response to that precious work of the Holy Spirit, I invite you to join me and offer a prayer of both thanksgiving and petition: "Thank you, Holy Spirit, for your firm, but gentle, guidance. Please continue to have your way with me, to the glory of Jesus."        Prayer, Worship 2011-06-02T21:36:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/a-church-of-many-nations/ http://www.livinghopeforwhatmatters.org/getconnected/blog/a-church-of-many-nations/#When:16:53:00Z "Now to him who is able to do immeasurably more than we ask or imagine, according to his power that is at work within us, to him be the glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen." (Ephesians 3:20-21) I love those words but still can't wrap my mind around them. Paul seems to be saying that if we can imagine it, we have limited God for He can and will do more than we imagine. Those are tough words for one who thinks of himself as a visionary.While I can't fully grasp the significance of those words, I believe I experienced some of what Paul describes. Last Sunday we, the Living Hope Church, gathered for a time of passionate worship, relevant teaching, and authentic community. Just under 50 gathered in the our normal meeting place—the Grand Lobby of the Ozinga Chapel, on the campus of Trinity Christian College. What is really amazing about last Sunday’s congregation is that we had representatives from nine nations! In that small congregation of under 50 people, there is one person who was born in Poland, another in Korea, another in Greece, another in Spain, another in the Philippines, another in Canada, another in Kenya, several in Liberia, and many in the United States.  During last Sunday’s gathering I could not help but think back on the original vision for Living Hope Church. From the beginning, we have hoped and prayed that God would create a multi-ethnic congregation. Early one, as we talked about that dream, I envisioned a congregation of Hispanics, African Americans, and whites. But God is able to do immeasurably more than we ask or imagine! He has been at work among us created a congregation of many tribes and nations.  In response, let’s ask God to keep it up! Lord, make us a congregation of many tribes and nations and, through us, may you receive the glory! Core Values, Diversity, Worship 2011-05-04T16:53:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/pastoral-letter-re-the-future-of-living-hope-church/ http://www.livinghopeforwhatmatters.org/getconnected/blog/pastoral-letter-re-the-future-of-living-hope-church/#When:22:00:00Z Dear Friends,As the apostle Paul wrote, I thank the Lord every time I think of you. In particular, I thank the Lord for your love for Him and His Church. I also thank the Lord for the privilege of gathering with you each week as part of Living Hope Church. By God’s grace, for nearly three years, we have enjoyed passionate worship, relevant teaching, and authentic community. We have even shared the privilege of partnering with God by serving college students on the campus of Trinity Christian College.  Now it seems that the Lord is beginning to write a new chapter of ministry among us. The central theme of this next chapter is a new location in the Crestwood area. Why? From our first gatherings, nearly three years ago, we believed that God was calling Living Hope Church to become a Reformed, multi-ethnic, and charismatic congregation serving that particular geographical area. Has the the time come for us to mobilize for that mission? This summer we hope that God will answer that question for us. Toward that end, we will ask God to prepare us to bring the Gospel to the Crestwood area by granting us a heart for mission in that community. In addition, we will revisit our congregational goals and reexamine our ministry, as well as seek, with God’s help, to increase the size of our core group. Finally, throughout the summer we will search for a location in the Crestwood area where we can gather each Sunday morning. Until the Lord moves us elsewhere or tells us otherwise, we will continue to gather each Sunday in the Grand Lobby of the Ozinga Chapel on the campus of Trinity Christian College. We will likely meet at an earlier time in the morning both this summer and in the fall, but have not made a commitment as to when. Also, we will not gather together on May 29 and July 2. On those Sundays, I encourage you to visit another church and come back with some ideas for Living Hope.  If you have any questions about our summer plans or our potential mobilization this fall, please do not hesitate to contact me at shamstra@livinghopeforwhatmatters.org. “Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.” (Ephesians 3:20-21)- Pastor Sam Hamstra Core Values, Living Hope Launch 2011-04-13T22:00:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/what-do-you-do-for-yourself/ http://www.livinghopeforwhatmatters.org/getconnected/blog/what-do-you-do-for-yourself/#When:03:11:00Z “What do you do for yourself?” he asked. While it was the kind of question I expect from a friend, I wasn’t sure how to answer it. I love to work and I love to serve. In fact, most every waking moment of every day I am serving someone or something, hence, the reason for my friend’s question. As I stumbled about for an answer, he rephrased the question, “How do you take care of yourself?” I struggled with that question as well, for it seemed, on the surface, inconsistent with my Calvinistic sensibilities, albeit the Puritanized version thereof. Plus, didn’t Jesus say something about denying self and picking up a cross? Didn’t he teach his disciples to be servants? So, why should I be so concerned with taking care of myself? But then, in God’s providence, I happened to preach on Jesus’ teaching about the Sabbath. My sermon was on Matthew’s version of that lesson (Matthew 12), but I did dip into Mark’s version, for it includes these words: “The Sabbath was made for man, not man for the Sabbath” (2:27). In the process of working out that sermon I discovered four views of the Sabbath embedded in Jesus’ teaching, one of which encouraged me to realize that I wasn’t doing much for myself and that the Lord had graciously invited me to do so. The first view of the Sabbath was that of the Pharisees and those like them who turn Sabbath observance into a list of rules. I call it the “Restrictive Sabbath.” In this view, the Sabbath is about what not to do; in the end, the day becomes drudgery. The second view is that of Gentiles who conclude that, since Jesus fulfilled the Law, we may ignore the Sabbath. I call this the “Rejected Sabbath” view. Here, we ignore the fact that God rested on the Sabbath Day, even though he didn’t need rest. We ignore the fact that God created us in such a way that we need a day of rest every week. And we conclude that every day is the same. Hence, we can labor, work, serve every day, if we so desire. But Jesus doesn’t reject the idea of the Sabbath. Instead, he offered a view of the “Real Sabbath,” a day given to us by God where in, like God, we can separate ourselves from our labor, and where in we can rest our bodies, enjoy creation, and even worship the Lord. In short, it is day when we can care for ourselves without worrying about the many responsibilities in life that we carry.    The Real Sabbath, the one made for men and women by our gracious God, is a “day of rest and gladness.” When we rest, beautiful experiences happen. When we cease from our daily labor, the space created by our rest gives birth to love, friendship, prayer, singing, worship, and more. Rest allows time for special moments to arise, like walking with a friend, reciting a prayer, caring for children or parents, sharing a meal with family and neighbors, or taking an afternoon nap. The Real Sabbath is made possible by the Lord who makes all things work together in our lives, promises to provide for our every need, and encourages us to enjoy the world but not find our identity in it. Still, there is one more view in the text, but one that is seen by examining how Matthew places the teaching of the Sabbath in his Gospel. I call this view the “Redemptive Sabbath.” Interestingly, Matthew does not introduce any Sabbath controversy until almost halfway through his Gospel. (Mark gets to it in his second chapter.) It is also interesting that, in Matthew’s Gospel, Jesus’ teaching on the Sabbath follows his invitation to the burdened and weary to find rest in His easy yoke. In Matthew 11:28-30 we read, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." And if we fail to miss that juxtaposition, notice in 12:1 how Matthew carefully points out that the Sabbath discussion occurred at the time when Jesus had spoken of His rest. From all that, we may conclude that the Sabbath day is not just about physical rest; it is about the Rest! The Sabbath day is not just about sleep; it is about salvation. It is not just about what we do or do not do; it is about what Christ has done for us. It is about redemption. Jesus is the Sabbath! He is Rest! He invites us to stop trying to earn our salvation and find rest through faith (Romans 4:5). So, by our union with Christ, we are already living in the seventh day, the eternal Sabbath of God, looking forward to our eternal life of rest in the promised land. Personal, Worship 2011-03-17T03:11:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/jesus-the-original-missional-man/ http://www.livinghopeforwhatmatters.org/getconnected/blog/jesus-the-original-missional-man/#When:01:16:00Z It's difficult to keep up with the discussion of what it means to be missional, but I do know this much: it has something to do with Jesus. And, I am thinking it is a pretty safe bet to guess that Jesus is the original missional man. I will venture one more bet and guess that those who claim to be missional must share Jesus' response to the people he encountered during his three-year ministry on earth. We read about his response in Matthew 9:35-38: "Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness. When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, 'The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.'" As I read those verses, I see a fourfold response by Jesus when he looked over people scattered throughout first-century Palestine. First, Jesus' Vision: "When Jesus saw the crowds, (he saw them as those who were) harassed and helpless, like sheep without a shepherd." G. Campbell Morgan wrote, here "we have the picture of sheep departed from the fold, into the midst of wolves; they are seen with their fleece torn, half-dead, bleeding from wounds, and fainting."Second, Jesus' Reaction: "When Jesus saw the crowds, he had compassion for them." Biblical scholars teach us that the word translated "compassion" is simple observance of pain coupled with sentimental or patronizing thoughts and words. It is fellowship with someone's agony; it is an at-one moment between the observer and the sufferer. Third, Jesus' Assessment: "The harvest is plentiful but the laborers are few." Here Jesus moves from the image of a shepherd to that of a farmer. With that image, he highlights two realities: the abundant harvest and the shortage of workers. Yes, the harvest is abundant! In Jesus' eyes, it has already been produced and is ready to be harvested. But there is a problem: a shortage of workers. There are just not enough people moved by compassion, willing to work hard for the Gospel. Fourth, Jesus' Proposal: "Ask the Lord of the harvest to send out workers into his harvest field." With these words Jesus clarifies that the Lord of the harvest is responsible for calling laborers, and that the responsibility of God's children is to live with open ears, ready to hear and respond to God's call.  So all that leaves me thinking: If my congregation and I hope to be missional, we may want to pray that God the Father, through the power of the Holy Spirit, grant us the fourfold response of Jesus. More specifically, let us pray that: (1) We may view the countless people in our community as sheep without shepherd, as people in need of a Savior.   (2) We would have deep compassion for those in our community who stand in need of a Savior. (3) We would recognize that our community is like a field ready to be harvested, which is to say that God has prepared many people to respond to the call of God to become Christ-followers. (4) We would be willing to do whatever it takes to bring in the harvest, even to say "Lord, send us." Church and Culture, Core Values 2011-03-09T01:16:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/a-tribute-to-dr-mack-wayne-craig/ http://www.livinghopeforwhatmatters.org/getconnected/blog/a-tribute-to-dr-mack-wayne-craig/#When:04:28:00Z Lipscomb University (Nashville, TN) lost a great leader and friend on Tuesday, March 1, with the passing of former dean and vice president Dr. Mack Wayne Craig (pictured). A well-known preacher, educator, storyteller and historian, Craig, 85, played a vital role in the life and history of Lipscomb University, first as a student and then as an administrator.  In 1957, Dr. Craig was appointed academic dean at Lipscomb where he earned the nickname of the “lean dean.” While serving as dean, among his many accomishments and contributions, Dr. Craig began the tradition of Tuesday night outdoor devotionals on the steps of Collins Alumni Auditorium in the center of campus.  I came to Lipscomb as a freshman in the fall of 1972. It wasn’t long after my arrival that someone invited me to Dr. Craig’s outdoor service. I was amazed by what I saw and heard: a large number of students gathered together singing hymns in perfect four-part harmony without the use of instruments or printed words. Dr. Craig began each song with the help of a pitch pipe and the students took it from there, singing hymn after hymn for 20-30 minutes.  In 1993, about 17 years after graduating from Lipscomb University, I began my service to Trinity Christian College (Palos Heights, IL) as its first chaplain. When I arrived as chaplain, I was warmly greeted by three excellent student-chaplain assistants: Lloyd Wicker, Becky (Fiet) Bierma, and Heather (Boeck) McIlarth. It was fun meeting with them on a regular basis to discuss, plan and pray about campus ministry.  It was in one of those meetings, shortly after my arrival, when I learned that they, with the help of another student, Scott Daimid, were gathering about once a week in one of their dorm rooms for a little “praise and worship.” If my memory serves me correctly, I believe Scott and Lloyd played guitars while Becky and Heather prompted the praise of other students who joined in.  I am not sure my chaplain assistants remember this, but when I heard about this grassroots event, I not only affirmed their ministry but also shared with them my Lipscomb experience with Dr. Craig. It may have been in that same conversation that we decided to think and pray about a weekly, student-led, Tuesday night gathering for praise and worship in the chapel on the campus of Trinity Christian College. It was not too much later that Lloyd, Becky, Heather and Scott led the first gathering with a couple acoustic guitars, an overhead projector, transparencies with chord charts and words, and a handful of students singing. I don't think we even used a sound system. In a short time, the chapel was filled to capacity with any number of acoustic guitars accompanying students who stood and sang for an hour or more.   More than 15 years later, Trinity students still gather one night a week for praise and worship. While the gathering has gone by different names, and now takes place on Thursday, thanks to a faithful God and dedicated students, it has continued uninterrupted for all these years.   As I look back, I would like to think that, in some small measure, my experience with the “lean dean” on the campus of Lipscomb University played a small part in encouraging students to launch the Tuesday night praise and worship event on Trinity’s campus. And if that is the case, the Trinity experience is yet one more tribute to the remarkable influence of Dr. Mack Wayne Craig. So today I thank God for the life and ministry to not only me, but to Christ and His Kingdom. At the same time, I am encouraged to know that the branches of a person's ministry occasionally extend to places well beyond our imagination.   Personal, Worship 2011-03-05T04:28:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/caption-contest/ http://www.livinghopeforwhatmatters.org/getconnected/blog/caption-contest/#When:14:55:00Z It was a beautiful day for ice fishing. So, a couple Sundays ago, when Peter suggested we walk the "hard water," Mike and I both said "Let's go." A few hours later we were sitting on one of the many little lakes in the wonderful Cook County Forest Preserve system jigging wax worms with the hope of catching a few "gills." That afternoon we didn't catch many fish. In fact, the number of holes we cut through the ice tripled the number of fish we caught. But, just as we were wrapping up, Mike pulled up a bass, his first of 2011 (pictured below). It's not easy to catch bass through the ice (especially one so small) so we were pretty pumped about Mike's catch. But our photo of the big catch lacks a captivating caption. So, I need your help. What say you? And, yes, we gently placed the little bass back in the water!   2011-02-23T14:55:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/freedom-from-worry/ http://www.livinghopeforwhatmatters.org/getconnected/blog/freedom-from-worry/#When:21:55:00Z I have heard all the quips about worry and anxiety, but they don’t seem to sink in. Worry is like a rocking chair; it will give you something to do but it won't get you anywhere. You can't change the past, but you can ruin a perfectly good present by worrying about the future. Half of the things we worry about never happen, and the other half will happen anyway—so why worry? Worry reminds me of a treadmill—it can wear you to a frazzle and you still don't get anywhere. If you can't help worrying, remember that worrying can't help you either. Worry never robs tomorrow of its sorrow; it only saps today of its strength. Worry is interest paid on trouble before it falls due.  I know all those to be true, but I still worry; anxiety still causes many sleepless night—and this from the guy who believes that, in Christ, there is hope for what matters in life. So last week’s text from the Sermon on the Mount hit me hard. In it Jesus repeatedly tells his disciples “Don’t worry” (Matthew 6:25-34). But he goes further; Jesus identifies the root cause of worry with these words; “But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?" The faith he speaks of, we trust, is not the faith that saves us from our sins. If that were the case, then all worriers would have to conclude that they are hell-bound. Surely, the faith that Jesus refers to is not the faith that saves us, but the faith that sustains us. It must be the faith of Hebrews 11:1, that confident assurance of God’s love for us even when the circumstances of life tempt us to conclude that he doesn’t love us. So, if little faith leads to a lot of worry, then more faith must be the ticket to less worry. Right? But I am still stuck. What constitutes the faith that reduces worry and anxiety? Here’s what I discovered (but have yet to apply). The faith that reduces worry and anxiety is faith in God’s Presence and faith in God’s Promises.   It is the faith that believes without doubting, whatever the circumstances, that God is present in my life, even in the darkest places of my life. It is the faith of those heroes of the faith who faced lions and entered fiery furnaces knowing that God was with them. It is holding on to the words of Jesus who said, “I am with you always.”But there is more. The faith that reduces worry and anxiety is faith in God’s promises. It is unshakable confidence in his promises to us. I thank Pastor John Piper for illuminating this truth for me. In his sermon on this text, he offers this litany: When I am anxious about some risky new venture or meeting, I battle unbelief with the promise, "Fear not for I am with you, be not dismayed for I am your God; I will help you, I will strengthen you, I will uphold you with my victorious right hand" (Isaiah 41:10). When I am anxious about my ministry being useless and empty, I fight unbelief with the promise, "So shall my word that goes forth from my mouth; it will not come back to me empty but accomplish that which I purpose, and prosper in the thing for which I sent it" (Isaiah 55:11). When I am anxious about being too weak to do my work, I battle unbelief with the promise of Christ, "My grace is sufficient for you, my power is made perfect in weakness" (2 Corinthians 12:9), and "As your days so shall your strength be" (Deuteronomy 33:25). When I am anxious about decisions I have to make about the future, I battle unbelief with the promise, "I will instruct you and teach you the way you should go; I will counsel you with my eye upon you" (Psalm 32:8). When I am anxious about facing opponents, I battle unbelief with the promise, "If God is for us who can be against us!" (Romans 8:31). When I am anxious about being sick, I battle unbelief with the promise that "tribulation works patience, and patience approvedness, and approvedness hope, and hope does not make us ashamed" (Romans 5:3–5). When I am anxious about getting old, I battle unbelief with the promise, "Even to your old age I am he, and to gray hairs I will carry you. I have made, and I will bear; I will carry and will save" (Isaiah 46:4). When I am anxious about dying, I battle unbelief with the promise that "none of us lives to himself and none of us dies to himself; if we live we live to the Lord and if we die we die to the Lord. So whether we live or die we are the Lord's. For to this end Christ died and rose again: that he might be Lord both of the dead and the living" (Romans 14:9–11). When I am anxious that I may make a shipwreck of my faith and fall away from God, I battle unbelief with the promise, "He who began a good work in you will complete it unto the day of Christ" (Philippians 1:6). "He who calls you is faithful. He will do it" (1 Thessalonians 5:23). "He is able for all time to save those who draw near to God through him, since he always lives to make intercession for them" (Hebrews 7:25).           Love that litany. Still, I struggle placing my trust in the presence and promises of God. Hence, over and over, I follow the example of that loving father who asked Jesus to heal his ailing son (Mark 9:23f). I repeat the words of that father who said, “I believe, help my unbelief.” And by the power of the Holy Spirit, I trust that the Lord will answer my prayer and grant me the peace that leads to a few more nights of unbroken sleep. 2011-02-16T21:55:00-05:00 http://www.livinghopeforwhatmatters.org/getconnected/blog/questioning-everyday-acts-of-piety/ http://www.livinghopeforwhatmatters.org/getconnected/blog/questioning-everyday-acts-of-piety/#When:16:55:00Z I never wanted to be one of those guys, one of the guys people look at it and say “There’s a Christian!” You know what I am talking about. I am willing to bet that once in your life you looked at a person walking down the street and you said, “There’s a Mormon!”   So it felt good to come face to face with Jesus’ teaching about public displays of piety. In his “Sermon on the Mount,” Jesus addresses the tendency of religious folk to parade their piety in front of others and basically says, “Stop doing that!” He calls out those who announce their giving with trumpets so that they may be honored by people; he prescribes giving so private that the right hand doesn’t know what the left is doing. He calls out those who stand in public places to pray and, when they do so, babble on and on; instead, he sends us to the closet to prayer. Finally, he calls out those who let everyone know they are fasting; Jesus encourages his disciples to fast in such a way that no one but God knows they are fasting. For those who might be hesitant to accept Christ’s teaching, he offers this motivation: if you receive accolades and praise from men and women for your acts of piety, you have your reward—there is none other to follow. But if you practice your spiritual disciplines in private, the Lord who sees and knows all, will reward you.  In other words, as followers of Jesus we cannot seek God’s approval and man’s approval simultaneously. We either work out our spiritual disciplines in private for the Lord or in public for people, but not both. As Pastor John Purdy wrote, “There is a secret service that we may render to God, which no other need know about. Like CIA operatives in a foreign country, whose cover masks a hidden identity and a hidden task, so are we to conceal our religious practices from the world.”  Makes me wonder: when eating at a restaurant, should I pray before my meal? Is Jesus letting me off the hook for this typical public display of piety? This much I know for sure: if I am praying in public to impress people, even as some form of witnessing, then the answer is clearly “Stop doing that.” But what if I choose not to pray in public out of fear or embarrassment or just because I don’t want to appear too religious? Am I not then in a position when I should pray in public? I am thinking the answer to that question is “Yes,”  but how do I jive that answer with Jesus’ teaching? Interesting how the teaching of Jesus can cause one to question simple, everyday acts of piety. Church and Culture, Prayer, Worship 2011-02-07T16:55:00-05:00