The Land Between: Navigating Transitions

The “land between” is the place of change and transition. It is where life is not as it once was and there is uncertainty about the future. Some people are suddenly thrown into the land between without any warning.

  • Your boss says, “You are being transferred” (or worse, “Your position has been eliminated”).   
  • Your partner says, “I don’t love you anymore.”
  • Your daughter says, “I’m pregnant.”
  • Your son calls and says, “I’m at the police station.”
  • The doctor says, “The tumor is malignant.”

In a matter of seconds, you are ripped out of your normal life and find yourself in a new and uncertain world.

Others gradually slip into the land between.

  • A marriage slowly erodes until both feel like roommates.
  • The business slowly bleeds out until there is no more money and you have to close. 
  • A parent’s memory slowly fades after an Alzheimer’s diagnosis.
  • Your health deteriorates after a cancer diagnosis.

This message series (see below) is designed to give you tools to navigate this kind of transitional space in healthy and faithful ways. The land between is a challenging place, and if we are not careful we can slip into self-destructive behaviors that undermine our faith and cause us to lose our way. However, if we stay close to God we can navigate transitions in ways that strengthen our faith and lead to a brighter tomorrow.

Video Links:

Message 1: “I’m Sick of This! Complaining in Times of Transition.”

Message 2: “Bring Your Pain to God: Dealing with Discouragement.”

Message 3: “Divine Provision: How God Works Through Others.”

Message 4: “From Tribulation to Transformation: Finding Purpose in Your Pain.”

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Steps Toward Forgiveness: Discovering Healing and Freedom

INTRODUCTION

Forgiveness is one of the most important and one of the most difficult things we do as human beings. It is also one of the most misunderstood commands of scripture.

How is forgiveness possible? What do we do with our anger, fear, and hurt? Does forgiving meaning forgetting? Is it the same as reconciliation? Does forgiveness always restore a relationship to the way it used to be? Is forgiveness something that happens in a moment of decision, or is it a process that takes time? What if the offender never apologizes? Is forgiveness for me, for them, or both? How does my willingness to forgive impact my relationship with God?

In what follows, you will find concrete steps on the journey toward forgiveness that will help you start answering some of these questions. While these steps will prove helpful for anyone seeking healing, they are intended for those who have experienced “normal” levels of hurt (for lack of a better term). Those who have experienced intense, chronic abuse resulting in psychological trauma should seek professional counseling as part of their spiritual program.

The most important thing to remember as we proceed is that forgiveness is not a magic trick. It takes time, and some people need more time than others. Be kind to yourself in the process.

 

HELPFUL STEPS IN MOVINGTOWARD FORGIVENESS:

Fully acknowledge the wrongdoing. When we say to someone, “I forgive you,” there is an implicit condemnation of wrong doing. Imagine how strange it would be if someone said to us in a first encounter, “Hi. I’m Jim, and I forgive you!” We might reply, “Forgive me! For what?” The reason is because we only forgive people who have wronged us in some way.

In the Christian tradition, honest condemnation of wrongdoing is part of the logic of forgiveness. First we say, “What you did to me was wrong,” and then we say, “but I will not insist that you get what you deserve.” True forgiveness cannot happen unless we fully acknowledge the wrongdoing and find ways to speak our pain. Sweeping it under the rug, pretending that nothing happened, making excuses, and other kinds of minimizing behavior, does not facilitate forgiveness—it hinders and prevents it.

However, in most cases, it is not wise to immediately confront the offender. Christians are called to speak the truth in love (Ephesians 4:15), but we typically cannot do the “love thing” without the spiritual and emotional work that enables us to gain clarity, process our feelings, and seek wisdom. We often make things worse when a compulsive overreaction is triggered by emotional flooding. Unfortunately, some Christians who have a hard time disengaging when emotionally triggered appeal to Ephesians 4:26 (“Do not let the sun go down while you are still angry”) as a way of forcing a conversation that should wait. Rather than compulsively reacting, consider disengaging and working the following steps (being very careful not to use the need for a break as an excuse for stonewalling, a passive-aggressive expression of anger in which we withdraw from the other to punish them).

Prayer and journaling provide helpful ways to fully acknowledge our pain, not only to ourselves but also to God. There is something healing and empowering about speaking our truth before God, as is illustrated in the complaint Psalms (e.g., Ps. 3, 6, 60, 90) and the book of Lamentations. In addition to some healthy venting that can diminish the emotional charge and deescalates the situation, the Holy Spirit can work through prayer and journaling to help us sort out our feelings, gain clarity about the real issues, own any wrong doing on our part, and reclaim our identity in Jesus Christ so that we can act accordingly.

Conversation with wise friends, spiritual directors, or professional counselors can also be helpful.  These conversation partners should be chosen carefully, and what is said should be kept in strict confidence. The goal is not to ruin the reputation of the offender through gossip, but to process our feelings and receive wise counsel in moving toward forgiveness.

One very important task in sorting out our feelings is to discern whether or not they are proportionate to the situation. If the emotional charge outstrips the severity of the offense, then it is almost certainly triggering old wounds that have not completely healed. In this case, we can ride the present pain like a horse back to the old wound and continue our spiritual and emotional work in this area. In this way, we distinguish between past and present offense and refuse to make the present offender responsible for something she or he didn’t do. The goal is to fully acknowledge the present offense without conflating it with similar wrongs in the past and projecting the whole shebang on the present offender.

All of this creates a huge challenge when trying to forgive someone who continuously hurts us. Before we can calm down, process our feelings, and discern a way forward, the offender does something else to hurt us again! Since forgiveness is a process, some people hurt us so frequently that it feels impossible to keep up! This is a complex topic that deserves its own article, but suffice it to say that if you are in a relationship with someone that is constantly hurting you, then you need to take steps to change or end that relationship. In the least, you should think carefully about establishing appropriate boundaries (see Cloud and Townsend, Boundaries).

If safe, appropriate, and wise, speak your truth assertively to the offender. Part of the spiritual and emotional work mentioned above is to prayerfully discern if and when to confront the offender. Sometimes it is wise, and sometimes it is not.

As you pray, journal, and talk with trusted friends and counselors, ask God to disclose your real motivations for wanting to confront the person who wronged you. Also, ask God to surface the outcomes that you hope to achieve and whether or not these are realistic. In terms of motivation, your primary reason for confronting another should be to speak the truth in ways that make genuine forgiveness more likely.

Importantly, while true forgiveness always aims at reconciliation, it does not always lead to that outcome. It only takes one to forgive, but it takes two to be reconciled.  However, you can still forgive someone even when reconciliation is unlikely. You can forgive someone even when you know that the relationship will never be the same, when you know that new boundaries must be established or that a necessary ending is required. Even in the best case scenarios, when someone has been seriously injured (physically, emotionally, or spiritually), forgiveness does not always restore the relationship to the way it used to be. For example, you can forgive someone for abusing you as a kid without giving them access to your children. All of this leads us the question of our primary goal in confronting an offender.

The goal of confrontation is not to make everything the way it used to be (although this might be the fantasy of a remorseful offender seeking absolution). Nor is the primary goal to create a change in the offender. Rather, it is authentic self-presentation in obedience to Christ—honestly speaking our truth in a way that is consistent with our Christian values. We might ask the other person to hear, understand, and acknowledge our feelings. We might hope that in doing so the offender will acknowledge the offense, ask for forgiveness, and work with us to renegotiate a healthy relationship. But at the end of the day, we have no control over how people interpret and respond to our assertiveness. And remember, you can forgive someone even if they refuse to acknowledge wrongdoing and reject your forgiveness. Again, the main goal is to speak the truth in love, which can help you find freedom from hurt and move on with your life.

If you have prayerfully discerned that speaking your truth to the offender is appropriate, wise, and safe, then you want to proceed assertively. Assertiveness is the healthy alternative to passive, passive-aggressive, and aggressive behavior. Here is a helpful model for assertive communication.

  1. State the facts clearly. Pretend you are a reporter responsible for explaining as concisely as possible exactly what happened, without any interpretation or value judgements. Avoid generalizing (“You always . . .”) and keep a laser focus on the facts of the specific situation.
  2. Use “I” language to express how you feel. Don’t blame, judge, or condemn with “you” accusations, but use “I” language to honestly and clearly express your feelings.
  3. Focusing on the specific situation at hand, say clearly what you want to happen in the future. If you are feeling unimportant because your spouse is always late, you might say, “I want you to be on time when we make plans with each other.”
  4. Say how your relationship will improve if they are willing to negotiate that change with you. “If you are on time then we will be able to better enjoy what we have planned.”

In all of this, do not get distracted by argumentativeness, and if you feel yourself getting emotionally flooded, disengage, calm down, and try again later.

While proceeding in this way will make it more likely that our concerns will be heard and addressed, it is not a magic formula that makes people acknowledge wrongdoing and conform to our expectations. Again, our goal is authentic self-presentation. We express our feelings, make our requests known, and invite the other person to join us in working on the relationship. But then we release the situation to God and take the other person’s response as information as we find our next steps.

Make a decision to let it go. This is the heart of forgiveness. Instead of seeking revenge, punishment, or vindication, instead of insisting that the offender gets what she or he deserves, we decide to forgive—we let it go so we can move on. This should not be confused with rescuing people from the natural consequences of their actions. In fact, natural consequences are life’s best teacher. If your husband will not sever all ties with his mistress, you can forgive him and file for divorce. A natural consequence of serial infidelity is a loss of trust, and you cannot have a healthy marriage with someone who is fundamentally untrustworthy. So the suggestion is not to rescue people from natural consequences, but to resist the temptation to willfully dig-in and stick-it to the person who hurt us.

Part of letting it go means refusing to bring up the offense in the future for the sole purpose of hurting the offender or ruining his or her reputation with others. We don’t forever forget the offense, and trying to do so is often unwise. Remembering what someone did to us can provide valuable information for discerning healthy and wise next steps. Also, there are situations in which it would be appropriate and necessary to discuss the offense (either with the offender or with someone else) later down the road. But all of this is different from using the offense as a weapon for the sole purpose of ongoing punishment.

The most difficult battleground for the task of letting go is our imagination. When the offender or offense comes to mind, we are tempted to fantasize about retaliation, but generating and dwelling on these imaginative scenarios can be like drinking poison. The initial adrenaline surge might make us feel powerful, but ultimately the fantasy will trigger and intensify the very feelings we are trying to resolve, making us feel even more powerless and victimized. And if the content of the fantasies is contrary to our value system as a Christian, they will have the added effect of creating unnecessary guilt.

(Some psychologists suggest that we can heal memories by reexperiencing them through fantasy with compassion and power. For example, if we cannot confront a parent who abused us as a child because they are deceased, then we might fantasize about a memory of abuse and imagine our adult-self standing beside our child-self and speaking-up in assertive ways. Or if we cannot confront someone as an adult because she or he is violent and unsafe, we might fantasize about standing-up to him or her and speaking honestly about our pain. What distinguishes this kind of fantasy from what is discouraged above is that it is not punishing, vengeful, or retaliatory. It is self-healing not self-wounding.)

Rather than getting lost in punitive fantasies, pray for the offender every time they come to mind. Pray that God will heal whatever brokenness drives their bad behavior, and that God will help them honestly see what needs to change. We consciously choose to let go of the offense and then pray for the offender, not primarily because it has some good psychological effect for us (although it does) but because this is what Jesus commands:

“But I say to you who hear, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:28).

This is an essential part of being a follower of Jesus, and true forgiveness happens only when we come to see the offender through the eyes of compassion. This usually doesn’t happen unless we pray for them so that God can change our hearts in the process.

Finally, forgiveness includes consciously and continuously rejecting any toxic messages about ourselves that are triggered by the memory of the offender or offense. Sometimes conflict makes us fear the worst about ourselves, leading us to accept false, negative judgements made or implied by the offender. (See my article, “Don’t Label Me! The Subtle Violence of Judgmentalism.”) If we are not careful, we find ourselves myopically focusing on our failures and growing edges, which generates distorted stereotypes and leads to relentless self-recrimination. This is not to say that we should avoid honestly owning our part in conflict, but beating ourselves up with false stereotypes actually makes it more difficult to accurately assess the situation and move toward genuine forgiveness (which might include forgiveness of ourselves too). As those toxic message pop into our minds, we should ask, “Is it true? Is this what God says about me? Is this what people who know and love me say about me?” If not, surrender it in prayer and reclaim your identity in Christ.

 

CONCLUSION:

As stated at the beginning, forgiveness is a process that takes time. There is no magic formula or quick fix. It is difficult spiritual and emotional work. Some people have been so betrayed or traumatized that forgiveness seems impossible. For those people, I would suggest that it is an “impossible possibility.” It might be impossible for you on your own strength, but it is not impossible for God to do through you, if you are willing to stay close to God and give yourself time to heal. Wherever you are on the journey toward forgiveness, I pray that God give you courage, strength, and hope, as well as a couple of good friends who can walk beside you.

(If you liked this article, you might also like “The Power of Weakness: How Attempts to Be Strong Lead to Impotence.“)

 

Compelled to Control: Is the Success Culture Destroying Christianity?

(This article by Pastor Mark was originally published on “Philosophy Goes to Church” and is reprinted here with permission.)

Introduction: What Did Jesus Really Say and Can We Hear Him Today?

I recently attended a lecture given by John Dominic Crossan[1] on the violence of God in the Christian Bible.[2] His central thesis was clear: “If the biblical Christ is the norm, criterion, and discriminant of the Christian Bible, then the historical Jesus is the norm, criterion, and discriminant of the biblical Christ.” After making some cursory remarks about how to distinguish between the words of the historical Jesus (or the earliest oral tradition attributed to Jesus) and the words of the early church placed on his lips, Crossan developed an argument for the historical Jesus as a non-violent Jewish revolutionary who cast a radical vision of peace through (distributive) justice.

As the lecture drew to a close, what stood out as most interesting to me were the sayings that Crossan, in some sense, attributed to the historical Jesus:

  • Bless those who persecute you.
  • Don’t return evil for evil, but overcome evil with good.
  • Be kind to your enemies.
  • Give away your possessions.

It occurred to me that although there is rigorous debate about the authenticity of other sayings (much of which revolves around whether or not Jesus’ message was apocalyptic), the vast majority of historical Jesus scholars, whether liberal or conservative, agree that Jesus said these kinds of things. What is even more striking is that these sayings that have garnered scholarly consensus in the Twenty-First Century are precisely the ones that are most problematic for the American church today.

When thinking about why this might be the case, I have a nagging suspicion that it has something to do with our preoccupation with success. In what follows, I simply try to voice some of my informal reflections in hopes of generating a discussion. Although I have been trained as an academic theologian, this is not a scholarly article. I mean no offense to academics, but after leaving the academy almost ten years ago to devote my life to pastoral ministry, I am not interested in crafting an airtight argument supported by long footnotes that can withstand the rigorous critique of people who are much smarter than me. This qualifying statement is my way of asking for grace from those who serve the world well in an academic setting. Rather than seeing yourself as a respondent on a panel at the American Academy of Religion (and hence seeking to refute my claims), my hope is that you will read as a friend (and try to help me, as a pastor, to wrestle with a problem that is very real in the church).

Success: Trying to Understand the Problem

As I serve in the local church, I get the feeling that Christianity is being co-opted by a preoccupation with success. Many pastors (including myself at times) want to be more like Steven Furtick than like Jesus, and to lead churches that look more like Fortune 500 companies than the ecclesia described in the book of Acts. In terms of the laity, instead of renouncing their quest for worldly success, many convert to Christianity in hopes that it will provide them with more effective strategies for achieving such worldly acclaim!

I have come to believe that the success culture in America has its own vision and prescription for salvation, and one of the biggest challenges for pastors is figuring out exactly what this looks like. My hunch is that the logic of the success culture is driven by a notion of power construed as willful and controlling, even manipulative and coercive. It takes many forms, including wealth, fame, charisma, intelligence, and sex appeal. To be successful means to possess and effectively leverage power to achieve a series of goals that are themselves designed to increase power, expand freedom, and merit the praise of others who have already joined the club. Inherent in all of this is the ability to control oneself and others, to effectively manipulate resources, and to manage external circumstances.

Successful people exercise the power to control their thoughts. They cultivate the “power of positive thinking,” which not only helps them manage their outlook but can even bring external circumstances into alignment with internal desires. Don’t you know The Secret of how we can leverage the “law of attraction” by the power of positive thinking to create life-changing results of increased happiness, health, and wealth? Successful people also control their emotions and exhibit an internal strength that precludes neediness, vulnerability, and anything else that can be perceived as weakness. Winners are of sound mental health, evidenced by the power to manage and eradicate anxiety, guilt, depression, and other undesirable feelings. In the parlance of much that passes for women’s ministry today, strong people “choose joy.” They don’t really need anyone else to be happy, but create their own happiness and then design relationships in ways that enhance and protect it. Successful people also possess the personal power to transform a “normal body” (which is an entry-level requirement for the school of success) into a beautiful body, which always increases one’s power! Even in the church, people are encouraged to follow biblical diets like The Daniel Plan and commit to exercise as a fifth spiritual discipline. If you can leverage personal power to control your thoughts, emotions, and appearance, then you are well on your way to managing the perceptions of others (in both real and virtual environments), thereby gaining greater influence over people who can advance your quest for success. (Who cares about people who lack the power to promote, or derail, your agenda?)

Although I am no Clifford Geertz, it seems to me that all of this has generated a powerful cultural stream in America that exercises a gravitational pull on the church. To shift metaphors, it creates a pair of glasses through which we see all of life, including the life of faith. Read through these glasses, the Gospel is not seen as a call to abandon the quest for worldly success, but a new and improved strategy for successfully completing the quest! In the most concrete terms, when I preach on Sunday mornings that we should fully surrender our lives to Jesus as Lord and Savior, which includes allowing him radically to redefine our values and goals in light of the in-breaking of the Kingdom of God, I fear that many hear, “Jesus can empower me to return to work tomorrow and be more effective at what I am already doing in pursuit of goals I’ve already set.” Our “personal relationship” with Jesus can easily become another way to access the power needed to become successful, admired, and well-respected.

One symptom of this problem is the way some clergy preach the Bible and, consequently, how many lay people interpret it. Instead of the biblical Christ (perhaps normed in important ways by the Jesus of history) serving as our guide for the faithful interpretation of scripture, those breathing the air of the success culture tend to give hermeneutical priority to passages that support the logic and value system of hard won success. The clearest example is found in the “prosperity gospel” with its focus on Deuteronomic theology, but there are subtler forms that infect the American church in innumerable ways.

When confronted with the sayings of Jesus that contradict the logic and value system of the success culture, many find ways to reinterpret those passages to marginalize the intended message. For example, when confronted with Jesus’ command to turn the other cheek, some say, “Well, what he really meant was that violence should be a last resort and only in self-defense. If someone hits me rather softly and doesn’t draw back for a second blow, then maybe I should exercise the power of self-control and suggest a non-violent solution. But if someone hits me hard and keeps coming at me, then surely Jesus would not object to me defending myself. To turn the cheek in a real fight would simply be crazy!” If pressed harder on this issue with a clear presentation of Jesus’ direct command, some are honest enough to say something like, “Well Jesus was the Son of God, and I’m only a sinful human being. So if someone hits me, I don’t care what Jesus said, I’m fighting back and asking for forgiveness later.” Only a loser would allow himself to be assaulted without some kind of retaliation.

The problem, of course, is that the passages being ignored or reinterpreted in service to the success culture are not merely ornamental, but rather absolutely essential to Christian faith and practice. More precisely, the logic and value system of the success culture is antithetical to the logic of the gospel. Indeed, even a cursory reading of the Sermon on the Mountain shows Jesus completely reversing the logic and value system of the success culture, effectively saying, “This is not only wrong—its wrongheaded! This will not only fail to deliver happiness but it will prevent you from seeing the true way of salvation and accelerate your journey down the highway to hell.” The success culture is all about acquiring, consolidating, and leveraging personal power to achieve self-determined goals (not least, security), and to do it in a way that will merit the praise, admiration, and respect of others perceived to be more powerful and successful than we—thereby increasing our power and positioning us for even more success. In stark contrast, the logic of the gospel can be found in Matthew 16:24-26: “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake will find it. For what will it profit them if they gain the whole world but forfeit their life?” In our efforts to acquire and consolidate power to secure our interests and accomplish our self-determined goals, we lose our lives (even more so, not by failing but by accomplishing those goals) and become powerless to do anything about it. The only way to truly be saved is to completely abandon the quest for worldly success and totally surrender our lives to Jesus as Lord and Savior, a surrender that is so complete that it leads Paul to confess, “I have been crucified with Christ; and it is no longer I who live, but it is Christ who lives in me” (Galatians 2: 19a-20b).

The power of success is characterized by willful grasping, while the power of the gospel is characterized as willing surrender.[3] The former is the way of conquest; the latter is the way of the cross. The former focuses on predetermined outcomes; the latter focuses on faithfulness. The former is self-defeating, self-destructive, and self-condemning; the latter—according to Jesus—is the way of salvation and abundant life.

I want to make this point as strongly as possible. Jesus does not say, “If you do all that I have commanded then you will be successful” (and in several passages he suggested the opposite). To assume this is absolutely to misunderstand his message. Everything Jesus teaches—the logic of his gospel—runs contrary to the vision of salvation promised by the success culture and the concomitant strategies that supposedly make it possible. But this logic and this culture are exactly what we are up against in the American church, and this raises a critical question: Is a Christianity that is co-opted and reinterpreted by the value system and logic of the success culture still rightly described as Christian at all? If not, then what is the way forward?

Conclusion: Questions for Conversation

I want to end my reflections by posing a few questions to academics and pastors alike.

In your research and experience, how is success defined in American culture? How does our pursuit of success shape and reinforce American culture? Does success have its own logic and value system?

To what extent has the American church been influenced or coopted by the culture of success? Does this lead to a reinterpretation of the vision and way of salvation as proclaimed by Jesus, and does it go so far as to undermine the logic of the gospel? What is the difference between success and abundant life?

What resources would help us clarify the problem, gain a more faithful understanding of the gospel, and deepen our relationship with Christ?

As we seek answers to these questions, let us remember the words of Paul: “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect.” (Romans 12:2)

If you liked this article, then you might also like:

Notes:  

[1] Bible Symposium, “Reading Between the Lines: Recent Research on the Gospels and the Quest for the Historical Jesus,” Florida Southern College, 14 April 2016.

[2] The arguments in his lecture are more fully developed in John Dominic Crossan, How to Read the Bible the Bible & Still Be a Christian: Struggling with Divine Violence from Genesis to Revelation (HarperOne 2015).

[3] I first discovered this distinction between willful and willing ways-of-being-in-the-world in Gerald G. May, Will and Spirit: A Contemplative Psychology (HarperSanFrancisco 1982). However, it is assumed and taught by all contemplative Christian traditions.

 

Don’t Label Me! The Subtle Violence of Judgmentalism

No one likes to be labeled or reduced to a stereotype. But without even realizing it, we often experience a person and then cast him or her in a role that becomes the basis of all future interactions. The problem is that once we start thinking of John as a “bully” or Jane as a “manipulative person,” it’s difficult to relate to them in any other way.

This is particularly true with interactions that involve conflict. When someone gets angry with us, their natural human response is to look for reasons to legitimate their anger. This leads them to trace offending behavior back to some personality or character defect. In doing this, it is not uncommon for them to inadvertently hit-on one of our growing edges, which are undesirable ways of thinking or acting triggered by stress. In reality, these growing edges are fragments of our total person, and usually not characteristic of our normal ways of being and acting. However, in the hands of the offended these fragments are magnified into stereotypes that not only legitimate aggression but also provide a basis for writing someone off as a “difficult person.”

Stereotyping in this context is subtle form of violence and is highly effective at triggering guilt and shame because it’s a distortion of something we already know to be true about ourselves. When someone is looking for reasons to justify their anger toward us, they usually don’t fabricate things out of thin air. Rather, they hone-in on a small piece of who we are, something with which we already struggle, and magnify it in ways that eclipse all of the other aspects of our person. Since many people are not only aware of their growing edges but also deeply ashamed of them, when someone latches on to these undesirable traits and effectively says, “This sums-up the kind of person you are,” it can really hurt.  

In Christianity, this is a form of judgmentalism, something that Jesus sternly warns against: “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you” (Matthew 7:1-2). Some of Jesus’ most severe criticism was aimed at the religious leaders of his day who were driven by a judgmental spirit to condemn those who failed to meet their expectations. Going even further, Jesus also said, “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28).   

Clearly, judgmentalism is wrong, and when treated this way we face a twofold challenge. First, we must find ways to resist the label. This is not to say that we should actively deny our shortcomings through the power of positive thinking. We should be honest about our failings and work diligently to grow past them. But we should also actively resist any message that says, “This shortcoming defines who you are and makes you undesirable or defective.” The best way to combat this temptation is to make a list of scriptural affirmations that ground our identity in Christ, and meditate on these affirmations during times of prayer. For help in doing this, see my message, “Overcoming Insecurity.” In addition, we can surround ourselves with spiritually mature and emotionally healthy people who know us, love us, and focus on our strengths to inspire change. These are people who help us see our faults in the overarching context of grace and our progressive sanctification. This is an exercise in discernment: To whom should I listen?   

The second (and much more difficult) challenge is to not become that which we hate. Our natural response to judgmentalism, is to say, “What a jerk!” and then fantasize about (and even act on) ways to reestablish respect, dominance, or superiority. “I am not going to let anyone treat me like that!” If we are really honest with ourselves, all of us struggle with being judgmental, and it is much easier to see it in others than it is to see it in ourselves. While it is important to consider past interactions when making important decisions about present and future interactions, we cannot effectively combat judgmentalism with judgmentalism. In addition to resisting stereotypes, we also have to resist stereotyping and allow for the possibility of grace-empowered change. The only way that I know how to do this is by praying for people that I’m tempted to condemn or write-off. 

Whatever judgmentalism, labeling, and stereotyping you face today, remember to ground your identity in Christ and pray for those who mistreat you.

God Is Love: Understanding the Doctrine of the Trinity

The doctrine of the Trinity is the primary conception of God in Christianity, distinguishing it from other world religions, especially the strict monotheism of Judaism and Islam. While pointing to the deepest truth of Christian faith, it is also a divine mystery that is difficult to state adequately.

The purpose of this article is to present a helpful way of understanding the Trinity. As we contemplate the nature of God for the purpose of conceptual clarity, the mystery of the Trinity will not be resolved but deepened. If you finish reading this article and think to yourself, “Now I have it all figured out!” then I have failed you. While I intend to clarify the purpose and meaning of this central doctrine, I don’t want to mislead the reader into thinking that we can exhaustively grasp the being of God in human thought. God does reveal Godself in history, and we can trust that revelation, but we must also maintain intellectual humility in light of the qualitative distinction between God and human beings (i.e., God is the creator and we are the created).

Even though the Trinity is an essential teaching of the Christian faith, it is nowhere explicitly stated in the Bible, though some passages are suggestive (Matthew 3:16-17, 28:19; II Corinthians 13:14). Rather, the doctrine was officially formulated by leaders in the early church, especially at the first two general councils in Nicea (325) and Constantinople (381). Although the church drew some of its technical language from Greek philosophy, the doctrine was not developed to satisfy a penchant for esoteric philosophical reflection. It was carefully formulated in an effort to explicate the meaning of God’s revelation in Jesus Christ and the sending of the Holy Spirit at Pentecost.

Christians have always made three essential claims:

  • God is the transcendent creator.
  • God saves us in Jesus.
  • God sustains all of creation and leads it to ultimate fulfillment. 

Understanding the meaning of these three fundamental claims and how they hang together in a coherent way without lapsing into absurdity is what the Trinity is all about.

GOD IS THE TRANSCENDENT CREATOR

God is the creator of all that exists. There was a time when creation was not and there was only God. But God made a decision in eternity to create the world in love and freedom. Thus, God creates space for a genuine other to exist as a creature distinct from God. Then God releases the creative power of being into that space so that the world as we know it can emerge. In simplest terms, God creates the world and sets it free.

We find poetic accounts of creation in the Bible. Genesis 1:1-3 states:

“In the beginning God created the heavens and the earth. Now the earth was formless  and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. And God said, “Let there be light,” and there was light.”

When Christians read this passage, they tend to associate the term “God” with God the Father, but the attentive reader will also notice the presence of two other characters. First, we see the presence of God’s Spirit: “ . . . the Spirit (ruach) of God was hovering over the waters.” Second, we see the presence of God’s eternal Word: “And God said, ‘Let there be light,’ and there was light.” Anyone familiar with the prologue of the Gospel of John will notice a connection with this verse. Just as the first words of Genesis 1:1 are, “In the beginning . . .,” so it is with the first verse of John’s gospel:

“In the beginning was the Word (logos), and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.” (John 1:1-3)

The gospel continues, “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” Clearly, the author of John is drawing an explicit connection between God’s eternal Word and Jesus Christ. Thus, Christians find it fitting to claim that the Father creates the world through the Son in the power of the Holy Spirit, and does so as the one transcendent source of life. In the poetic language of scripture, God creates the world and reigns over it from heaven above. God transcends the world as its creator.

GOD SAVES US IN JESUS

At the same time we say that God is Creator, we also say that God is Redeemer. God creates the world and sets it free in love, but God also enters that world to personally encounter us in Jesus Christ. When Christians talk about God sending Jesus, they are not saying that Jesus is merely a wise prophet or heavenly messenger. Rather, they are saying that God looked down upon the suffering of creation, had compassion, and resolved to become a human being to save the world from sin, evil, and death.

Christians believe that only God can save, but they also claim to experience salvation in Jesus. Therefore, God must in some sense be fully present to humanity in Jesus. Returning to the Gospel of John, we read: “In the beginning was the Word (logos), and the Word was with God, and the Word was God” (1:1). The Greek term translated “Word” is logos, which connotes knowledge, wisdom, reason, and revelation. The author of John uses this term to refer to God’s mind, heart, character, will, and creative power. When he goes on to say in verse 14, “The Word became flesh and made his dwelling among us . . .” he is making the outlandish claim that God’s heart, mind, reason, logic, and will was incarnate (literally, “enfleshed”) in the man Jesus of Nazareth. This is why he can go on to say, “No one has ever seen God, but the one and only Son, who is himself God . . .” (1:18). Jesus is recorded as saying in John 14:9, “Anyone who has seen me has seen the Father.” (John 14:9). In light of such passages, Christians believe that Jesus embodies the eternal Word of God. God reveals Godself to humanity in Jesus. The invisible God become visible in Christ.

Since Jesus is the incarnation of God’s eternal Word, whose glory we have seen as “the glory of the one and only Son, who came from the Father,” we can say that God was in Christ reconciling the world to himself (2 Corinthians 5:19). Since God is fully present to us in Christ, Jesus has the power to save. A messenger can tell us about salvation and even inspire hope for salvation, but only God can accomplish our salvation. And this is what Christians claim about Jesus, that God acts decisively in his life, death, and resurrection to save the world.

When contemplating God’s saving work in Jesus, it seems fitting to focus on the work of God the Son. But in a way similar to the creation accounts in Genesis, the New Testament stories of Jesus include the presence of three divine characters: The Father, the Son, and the Spirit. Consider, for example, the baptism of Jesus in the Gospel of Matthew:

“As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, ‘This is my Son, whom I love; with him I am well pleased.’” (3:16-17)

Indeed, throughout the gospel accounts Jesus is always accompanied by the Father and the Spirit, and this leads to another threefold claim: The Father saves us through the Son in the power of the Holy Spirit. All three work together as one God in perfect love and unity to accomplish the salvation of the world.

In summary, Christians not only claim that God reigns over the world as its transcendent creator, but also that God encounters humanity in Jesus Christ and works decisively through him to save the world from sin, evil, and death.

GOD SUSTAINS CREATION AND LEADS THE WORLD TO ITS ULTIMATE FULFILLMENT

In addition to creating and redeeming the world, God also sustains the world by his Spirit. God creates the world and sets it free, but then floods the world with his life-giving presence. The Spirit of God is the energy by which all things exist, and if God were to withdrawal his presence (even for an instant) then it would vanish into thin air. As we read in Acts 17:28: “For in him we live and move and have our being.” This is what Christians mean when they say that God is omnipresent—God’s powerful presence saturates the entire created order. There is literally no place where the Spirit of God is not. In addition, we claim that God is constantly working through the Holy Spirit to open the hearts and minds of human beings to faith and love, and to bring the entire creation to its full completion. The Holy Spirit woos us in love toward reconciliation with God and lures all of creation toward its ultimate fulfillment.

Importantly, the Holy Spirit is not some kind of impersonal or unconscious energy that we might find in some New Age circles. Nor is the Spirit an independent, quasi-divine power. According to scripture, the Holy Spirit is the Spirit of Jesus sent by the Father and the Son to continue and complete the work of Christ as we await the new creation. Thus, Christians find it difficult to talk about the Spirit without also talking about the Father and the Son.

THE CENTRAL QUESTION

Now we arrive at the heart of the matter: How do all three of these claims hang together in a coherent way without lapsing into absurdity? Christians experience the presence of God as the one who creates, redeems, and sustains, and we experience God in these ways all at the same time. It’s not as if God ceases to reign over creation when God acts decisively to save the world in Jesus. It’s not as if God stops saving us in Jesus in order to fill all creation with his sustaining presence. Rather, we say that God reigns from heaven as Creator, and at the very same time acts decisively in Jesus to save us, and at the very same time fills the entire creation with his sustaining presence. This is how we experience the fullness of God’s revelation in Jesus, and the only meaningful way to talk about this is to talk about the Trinity.

According to the doctrine of the Trinity, there is only one God, but this one God is revealed to us as Father, Son, and Holy Spirit. God confronts us in Jesus Christ as the eternal Son. But God is also apprehended as the Father who sends the Son and to whom the Son points. And God is also known as the Holy Spirit who sustains the world, opens the hearts and minds of human beings in faith, and leads the world to its ultimate completion. The words “Father,” “Son,” and “Holy Spirit,” point to one God, but we cannot properly think or speak about this one God except by thinking and speaking about all three at the same time.

FROM ECONOMIC TO IMMANENT TRINITY

An important final point is that God does not lie or deceive. If God reveals Godself as triune, then God is triune. We don’t say, “Well this is how we, from a human perspective, see and experience God, which requires us to think and speak about God as Father, Son, or Holy Spirit. But God could be different in and of Godself.” While Christians are careful to acknowledge the limitations of their theological language, they absolutely refuse to accept that there could be a different God behind the God we see in Jesus. To use the language of scripture, the God we worship in heaven is the same God we encounter in Christ and the activity of the Holy Spirit.

This means that there is relationality in God! As the Cappadocian Fathers recognized, there is a sense in which the one God we worship is constituted by a community of self-giving love. God (in-and-of-Godself) is the eternal self-giving love of the Father, Son, and Holy Spirit. What makes the Father the Father is his eternal self-giving love to the Son and the Spirit. What makes the Son the Son is his eternal self-giving love to the Father and the Spirit. What makes the Holy Spirit the Holy Spirit is his eternal self-giving love to the Father and the Son. What makes God one is the eternal, self-giving love that continuously flows and unifies the Father, the Son, and the Spirit. This is the deep meaning of the claim, God is love (1 John 4:8)

CONCLUSION

For Christians, to say that God is love is to say that God is triune. To say that God creates is to say that God is triune. To say that God saves is to say that God is triune. To say that God sustains creation is to say that God is triune. To say that God is one is to say that God is triune. One reason that the doctrine of the Trinity is so important to Christians is because it contains in itself the entire story of God’s activity in the world and reveals what kind of God we serve—a God that is love.

 

To watch the sermon on YouTube: https://www.youtube.com/watch?v=o2QK_LdXbls  

If you liked this post, then you might also like “Salvation in the Wesleyan Tradition: Grace Upon Grace.”

Overcome

Do you struggle with insecurity, fear, shame, or discouragement? If so, check out my last message series, Overcome. The series was developed in conversation with a book by Steven Furtick, Crash the Chatterbox. The messages used scripture to show you how to find freedom from negative and self-destructive thoughts. When circumstances challenge your identity as a beloved child of God, remember what God says about you in his word. I hope these teachings bless you as much as they have blessed me!

The audio of all these messages are also available on iTunes.

The Obligations of Courageous Love: A Pastor’s Response to the Syrian Refugee Crisis

Introduction: Understanding the Crisis

What would compel you abandon your home and all your possessions? What would make you leave your career, friends, and family to walk 800 miles through dangerous terrain with little money and food? This would be like walking from Orlando, Florida to Washington, D.C, and if you covered twenty-five miles a day it would take you more than a month. Imagine having to sleep under a tree with your children on the side of the road.

Child Sleep on Ground

What would compel you to pay a smuggler $1000 a person to cram your family on a small raft to float across 200 miles of shark infested, choppy water, knowing that approximately 500 people have already drowned making the journey, including several children.

Why would any sane person leave everything behind for this kind of deadly journey, knowing that if they are caught leaving they could be executed as traitors? Well, what if your own government started dropping barrel bombs on your neighborhood, blowing-up houses and burning your neighbors alive. What if your own government poisoned your city with chemical weapons in an act of mass murder? What if members of your family were abducted and tortured for having divergent political or religious views? What if you saw a heavily armed group of men wearing black masks saw off the head of a child with a dull machete, or women being kidnapped to serve as sex slaves for these same men? What if members of your Bible study were burned alive in cages simply because they were Christians? What if brutalizing torture, mass executions, and perpetual civil war became the norm in your neighborhood? My guess is that you would flee for safety too.

These are the kinds of things that are happening to the innocent people we call refugees, many of whom are women, children, disabled, and elderly. These people are not terrorists, they are victims of terrorism.

Massive numbers of traumatized people have poured into Jordan, Lebanon, Egypt and Turkey. The United Nations and World Food program were not prepared for a refugee crisis on this scale, and in certain areas this has led to over-crowded refugee camps where people are suffering from hunger, exposure, and disease. These conditions have led many to seek refuge in Europe, but Europe was not prepared for this kind of crisis either.

Estimates as high as 7.6 million people are refuges in Syria (they are displaced in their own country) and 3,800,000 are children! To put this in perspective, we could take all these kids and fill Tropicana Field to its maximum occupancy almost 100 times! In addition to those displaced within Syria, over three million have fled to neighboring countries and Europe. This is roughly the equivalent of the entire population of Chicago, Illinois. The picture below might give us an inkling of the kind of numbers we are talking about.

3 million people

Western Europe is being overwhelmed by this crisis. Turkey has received more than two million refugees, and Greece was flooded with 5,500 people on a single day. (At this rate, Greece receives more refugees in two days than America has pledged to receive over the course of a year). Many of these people are being resettled in Germany, and even France—a country that just endured a massive terrorist attack—has pledge to receive an additional 30,000 Syrian refugees in the next two to three years. However, even as the European countries pull together, they simply do not have the resources to deal with a humanitarian crisis on this scale.

This is why the United Nations is asking America to help, and our initial pledge is to receive 10,000 Syrian refugees. This less than 1/3 of 1% of the people who need help!

Fear and the Screening Process

In light of the recent terrorist attack in Paris, many Americans have recoiled in fear. They are worried that if we allow these refugees into our country, terrorists might slip through the cracks undetected and plan attacks the homeland from within. But there is strong evidence to suggest that the potential threats driving our darkest fears are being drastically exaggerated by misinformation. The worst offenders are those seeking political gain in an approaching election year.

Many who are trying to slow or halt the entrance of displaced Syrian (and Iraqi) people are claiming that the majority of those applying for refugee status are young men without families, those considered “combat age.” This is patently false. According to the United Nations, most of the applicants are women and children. While approximately 20% are men between the ages of 18 and 59 (many of whom are fathers protecting their families), 51% are under 16 years old or younger, and 38.5 percent are 11 years old or younger. (FactCheck.org). Indeed, of the 2,165 Syrian refugees already admitted to the U.S., only 2% have been military-aged males unattached to families.

Other people are claiming that the U.S. has an inadequate screening process for receiving refugees and are trying to pass a new bill in Congress to make it more stringent. But this is also not true. It might surprise many people to know that the U.S. government handpicks the refugees invited to resettle in America. To date, the U.N. has referred 23,092 Syrian refugees to the U.S. After extensive screening outside of our country, 7,014 were granted into our screening process, and only 2,165 were received (Refugee Processing Center/U.S. Department of State).

This careful selection of refugees is done by applying the most rigorous, multilayered screening process in the world that includes the Department of Homeland Security, FBI, Department of Defense and numerous intelligence agencies. The screening not only includes extensive background checks, but also biometric and forensic testing, medical screenings, and multiple in-person interviews. This process takes 18-24 months to complete and is the most painstaking difficult way to enter the U.S. For more information see the infographic on whitehouse.gov and outline of the process on nytimes.com.

It is much easier to enter our country through the visa program or on a European passport. Most experts say that this is the real threat. The screening process to get a visa is less rigorous than that required to be granted refugee status. In fact, the U.S. has a visa waiver program with 38 countries. People from these countries can enter the U.S. on a passport as long as they leave the country within 90 days. This means that if ISIS wanted to dispatch a terrorist to America, they would not instruct a mole to apply for refugee status, but rather to apply for a student visa to study at the University of Florida or to enter the country on a European passport under the guise of a tourist. Keep in mind that all of the terrorists in the attack on Paris were French and Belgium nationals.

It is also important to note that our current vetting process has an excellent track record. Since 9/11 approximately 785,000 refugees have settle in the U.S. and many were from the Middle East:

  • 127,657 Iraq
  • 10,983 Afghanistan
  • 2,165    Syria

Only twelve (.001%) have been arrested or sent back because of terrorism related charges (and none were Syrian). Our existing screening process is extremely effective, and it enables us to focus our efforts on the most vulnerable refugees: women, children, survivors of torture, and those with severe medical conditions.

Given these facts, I am deeply disappointed some of our politicians—both Democrat and Republican—who are exploiting our worst fears by spreading misinformation or telling outright lies for political gain. 56% of the U.S. population thinks we should refuse the refugees because of fear generated by lack of information. I am also deeply sadden by how many Christians believe the first thing they hear on the television and quickly sacrifice their faith on the altar of politics.

But even if you are not convinced by the facts outlined above, even if you are genuinely fearful that receiving additional refugees would increase our risk of admitting a handful of terrorists, this is still not a good enough reason to turn these desperate people away . . . at least if you are Christian.

Courageous Love and Risky Faith

God commands us not to make moral decisions based on fear, but on the law of love. Recall the greatest commandment according to Jesus:

“Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.” (Matthew 22:37-40)

Those who follow Jesus make moral decisions based on love of God and neighbor, and according to 1 John 4:18-20 this kind of love casts out fear:

“There is no fear in love. But perfect love drives out fear . . . We love because He first loved us. Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen.”

This is why one of the most repeated phrases in scripture is “Do not fear,” and to make moral decisions based on fear is to be disobedient to God. Fear should never take precedence over faithful obedience.

Consider the difference between cowardice and courage. Cowards experience fear and then compromise their values secure their own interests. To the contrary, courageous people experience fear and do the right thing anyway, even if that requires self-sacrifice and risk! The call of discipleship is to follow Jesus wherever he leads, even when he leads us into dangerous territory to help desperate people.

Even a cursory reading of the Bible shows that God often gives people dangerous and scary missions. The mission God gave Paul led to multiple incarcerations, immense suffering, and repeated exposures to death (2 Corinthians 11:24-27). Others paid the ultimate price. The mission God gave Jesus got him crucified, and the continuation of this mission got ten of the twelve apostles executed, along with many in the early church. As historians remind us, the soil of Christianity was watered by the blood of the martyrs. Indeed, Christians of every generation have suffered horribly for their faith, including many people in the Middle East today. So why do we deserve an exemption from the dangers and risks of discipleship? Remember the words of Jesus in in John 15:20: “A servant is not greater than his master. If they persecuted me, they will persecute you also.” Following Jesus has always been the way of the cross. Crosses are scary. They are neither comfortable nor secure.

The main point is that Christians should not make moral decisions based on fear. Rather, we make decisions based on what God says to us through a faithful interpretation of scripture that is grounded in the law of love, and we are obedient to what we hear even when it puts us at risk—even when we are scared.

In there anything in your faith that is worth sacrificing your security? Jesus seems to think there is: What good is it for someone to gain the whole world, yet forfeit their soul?” (Matthew 16:26). Passages like this make us uncomfortable because they remind us of a final judgement in which we will be held accountable by Jesus Christ—not our governors, not our congressmen, not fear-mongering political pundits, but Jesus Christ.

Care for Widows, Orphans, and Strangers

So what does the Lord require of us in response to the refugee crisis? I believe that God is calling us to help. From Genesis to Revelation, there are numerous commands given by God to love and care for strangers, foreigners, immigrants, and refugees. Consider the following examples:

  • Deuteronomy 10:17-19: “For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who is not partial and takes no bribe, who executes justice for the orphan and the widow, and who loves the strangers, providing them food and clothing. You shall also love the stranger, for you were strangers in the land of Egypt.” (The Hebrew word translated “stranger” is nokri and refers to the alien or foreigner.)
  • Deuteronomy 27:19: “Cursed is he who distorts the justice due an alien, orphan, and widow. And all the people shall say Amen.
  • Leviticus 19:34:The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the LORD your God.
  • Malachi 3:5: “Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress the hired workers in their wages, the widow and the orphan, against those who thrust aside the alien, and do not fear me, says the Lord of hosts.”

These Old Testament passages (and many more not mentioned) are grounded in Israel’s experience as a displaced and refugee people. The primary example, of course, is the Exodus. God hears the desperate cries of the Hebrew people, sends Moses to rescue them from slavery and oppression, and leads them through the wilderness for forty years as a refugee people. Israel was displaced again when they were taken into exile by the Babylonians, and again after Rome conquered the Holy Land. For most of its history, Israel has been a pilgrim, exiled, oppressed, or refugee people, and this is why they repeatedly insist in their scriptures that God commands us to offer compassionate care and hospitality to widows, orphans, foreigners, and refugees.

In addition to the overwhelming evidence in the Old Testament, we see the same spirit of compassionate hospitality commanded in the New Testament. In Romans 12:13, Paul instructs the church to contribute to the needs of the saints, and to “extend hospitality to strangers.” James 1:27 states that true religion is “to look after orphans and widows in their distress . . .” Hebrews 13:1-2 says, “Keep on loving one another as brothers and sisters. Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it.”

Jesus of Nazareth began his life as a Middle Eastern refugee. In Matthew 2:13-15 we read about Mary and Joseph fleeing with the new born child as refugees trying to escape the infanticide of King Herod. They continued to live as refugees in Egypt until Herod died. Once Jesus started his earthy ministry, he wandered around as an itinerant preacher dependent on the hospitality of strangers. Jesus says in Luke 9:58, “The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head.” His entire ministry was about loving, including, elevating, and showing compassion to the most vulnerable and outcast in society: women, children, lepers, cripples, the blind and deaf, prostitutes, tax collectors, and even Samaritans.

Indeed, one of the clearest teachings on this subject comes from Jesus’ parable of the Good Samaritan in Luke 10:25-37. You remember the story: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead.” Both a priest and a Levite (religious people) saw the man in desperate need but “passed by on the other side.” They didn’t do anything to actively harm this man, they just refused to help. But a despised Samaritan stopped and helped the person that the others left to die. Jesus asks, “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” Answer: “The one who had mercy on him.” Jesus said, “Go and do likewise.” The moral of the story is simple: love God with all your heart and love your neighbor as yourself, understanding that your neighbor is any human being in serious need. (For more on this parable see my message, “The Splendid Samaritan: Overcoming Tribalism”)

An equally powerful teaching comes from Matthew 25:31-46. Speaking of the final judgement, Jesus tells a parable about God separating people into two groups, the sheep on his right and the goats on his left. To the goats he says, “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in . . .” The teaching is clear: if we fail to care for those in desperate need we fail Jesus.

Conclusion

We have to find a way to help these people, and not only because we will be held accountable to Jesus for the way we treat “the least of these,” but also because we have a wonderful opportunity to be who we say we are—to show the love of Christ to the friends of Jesus who are in desperate need. While we do not want to glorify senseless suffering, the Christian martyrs teach us that sometimes Christ calls his disciples to suffer, and that suffering in name of Jesus is not something to be shunned as obscene but embraced as honorable. We should never forget that the world is watching, and today we have an opportunity to bear witness to the truth of the gospel by compassionate words and actions.

I can guarantee that the evil powers and principalities in this world want you to bow down to fear, worship security, and do nothing. ISIS wants America to cower before them in fear, to compromise the values we so loudly preach to others, and do nothing. But Jesus is calling you to act with courageous love and risky faith.

This is what it means to be a Christian: to live a courageous faith in radical obedience to God in accordance with the self-sacrificial love of Jesus, which includes the enemy and exhibits a special concern for the most vulnerable around the world. Being a Christian means seeing God in the face of the needy and responding with compassion.   

GET INVOLVED! 

There are several things you can do to help:

  • Get Educated: Don’t believe the first thing you hear on the television. Take a break from the partisan news cycle and try to get the facts from reputable, non-partisan sources.
  • Pray every day for these people and ask God, “What do you want me to do?”
  • Donate money to reputable relief agencies:
            The United Nations Refugee Agency
            Church World Service
           UNICEF
  • Volunteer: In central Florida, call The Ethiopian Orthodox Tewahedo (813-679-4982) or Coptic Orthodox Charities (727-785-3551) and ask how you can help.
  • Speak Out on social media by educating others about the facts and calling for compassion.
  • Sign Petitions
  • Call your governor and your representatives in congress (1-866-961-4293) and tell them: “I’m a constituent from (City/State) and I support the resettlement of Syrian refugees. I urge the Governor / Senator / Representative to represent me and other constituents who seek to welcome Syrian refugees.”

I leave you with these last words from the one we call Lord and Savior: “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16). Whatever you do, for Christ’s sake, do something!

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