Preach the Word; be prepared in season and out of season; correct, rebuke and encourage-- with great patience and careful instruction. For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. (2 Timothy 4:2-3, NIV)
"Just preach the Word!" Boy, have I heard that one before - many times, in fact.
When people ask me to preach the word, I have my suspicions. Usually, it stems from the fact that they did not like something that I said. Sometimes, this comment is delivered in context that a value has been challenged, or even better yet, the core of their worldview.
In 2002, I interviewed at a church that declared itself to be an "Independent Bible Church." They were located in an Alabama county adjacent to Jefferson County. At the time I was working at the United Methodist bookstore in Birmingham and completing seminary at Beeson Divinity School. One of the questions I asked this particular church was whether or not they welcomed and cooperated with people of all races. Racism disgusts me and I was determined not to serve a church that promoted racism. The pastor search committee assured me that they were not.
So, on the Sunday of my first trial sermon, I preached on the parable of the Good Samaritan. In that particular sermon I told the story of a time that I invited a good friend and neighbor of mine to my home church. He was African-American. I did not get a warm welcome at the door as the people left. I returned Wednesday night for an interview with the congregation and concerns were raised that I would integrate the church. Needless to say, I did not allow the call process to come to a vote, but withdrew my name. However, after the interview time with the pastor search committee, the chair of the committee said that I needed to "just preach the word!" That was God's way of saying that this was not the right church for me.
Over the years I have learned that "just preach the word" means:
1. Offer an invitation to accept Christ and repent from sins such as cussing, drinking, and sleeping around>
2. Confirm the political and social values that make us who we are. Assure us that God is pleased with who we are already.
3. Tear down those who are different than we are.
4. Confirm our doctrine or interpretations of scripture.
The problem is that all four of these violates Paul's charge to Timothy. Our interpretations of scripture must be challenged, especially if they promote a value or belief that leads to the seperation of people based on prejudice. Preaching the word may highlight those who are different than we are denominationally, politically, socially or culturally. Remember, it was the Samaritan who came to the aid of the man in the ditch. Preaching the word will always challenge the status quo. Until the Kingdom is established in its fullness, we have work to be done. And, finally, our Sin runs deeper than cussing and drinking. I wish that this was all there was to it, but there is much more. Until relationships of unconditional love are established between people who are otherwise fundamentally different, then we have work to do.
I am convinced that no denomination's tradition is totally biblical. I am convinced that many denominations read scripture to confirm their traditions rather than to be transformed by them. And, I am convinced that I don't have all the answers either.
The greatest lesson I have learned is from my theology professor at Beeson. In print he wrote, "My theology is corrigible, i.e., open to correction." We must approach the Bible with humility, willing to be transformed by it.
Saturday, February 20, 2010
Friday, February 19, 2010
She Said Yes
We were young, both in our early 20's when she accepted a diamond ring and made the commitment to be my wife, and I her husband, for the course of our lives. I cannot say that it has always been easy. We have faced our share of difficulties, but have been blessed with countless joys since that day, including two healthy children.
Through it all, the greatest blessing about Rebecca is that she is consistent, stable and dependable. She is a rock on the good days and the bad ones, and all the average ones in between. She is honest with me when she needs to be, and compassionate when she needs. More than that, she is my best friend and a true friend as I serve in one of the loneliest vocations.
I am forever greatful that on the sanctuary alter of my home church, Huffman Baptist, alone, with just a dozen peach roses, bread and grape juice to commemorate our faith, a diamond ring, and the presence of God's Spirit in our midst, that she said yes to a lifetime of love, of challenges, of joy and of faith.
I love you, Rebecca. Thank you for saying yes.
Thursday, February 18, 2010
A Thought on Worship
Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth. (John 4:23-24, NIV)
Honestly, I struggle with worship. Since I was a little boy I have had this struggle. Why? Worship in my tradition is equated with singing. Though I love good singing like most, I cannot participate because I cannot sing well. Having been somewhat tone-deaf throughout life, and being raised in a church that emphasized excellence in music, I have always participated quietly. Too, I have no rhythm. Being raised in the age of contemporary music and worship, and having connections with African-American worship, I have assumed that you must clap during upbeat songs to express worship. But I cannot do this. In order to clap during songs I have to watch someone else who has rhythm so that I can stay on beat. But when I do this, I lose my place singing and the experience is somewhat draining, rather than uplifting.
My rhythm is so bad that I added a closing chorus to First Baptist's order of worship because I could not walk to the back of the church to shake hands while praying. The closing chorus gives me a clear aisle to walk while the others sing. When the congregation struggled to remember this the first few Sundays, I came clean and confessed why I have added the chorus. I got a good chuckle, and no complaints since!
It is a blessing to see others engaged in worship both reverently and passionately, under whatever style that they see fit. Whether it is gospel, revivalist, traditional, liturgical, contemporary or even pentecostal, I am always moved to be a part of a worship gathering in which worshipers are pouring their hearts and energy before the Lord.
Yet, what is it that God really desires in worship? Jesus said that God is spirit and desires worshipers, who, in turn, worship in spirit and truth. Jesus said this in the context of the Jewish and Samaritan dispute over the proper location for worship. Were the worshippers of God to worship in Samaria or Judea, on Mt. Gerizim or Mt. Zion? We ask similar things regarding the content of a worship service, the style of music, the day, the time and whatever other traditions that influence how we express ourselves before God.
Yet God is not interested in those things. He is interested in truth. He is interested in the worldview through which we give our energy and expressions of praise. He is interested to in worshipping in the core of our being. Not that we come to a certain place to meet God, but that God's Spirit has come to the core of our lives, desiring intimacy and our personal transformation. God wants the things that are important to Him to naturally become important to us. And, thus, our lives to engage the world as if God's priorities are really our own.
Worship is an instrument through which we are transformed so that we naturally direct our energy to the things of God.
Just a thought...
Honestly, I struggle with worship. Since I was a little boy I have had this struggle. Why? Worship in my tradition is equated with singing. Though I love good singing like most, I cannot participate because I cannot sing well. Having been somewhat tone-deaf throughout life, and being raised in a church that emphasized excellence in music, I have always participated quietly. Too, I have no rhythm. Being raised in the age of contemporary music and worship, and having connections with African-American worship, I have assumed that you must clap during upbeat songs to express worship. But I cannot do this. In order to clap during songs I have to watch someone else who has rhythm so that I can stay on beat. But when I do this, I lose my place singing and the experience is somewhat draining, rather than uplifting.
My rhythm is so bad that I added a closing chorus to First Baptist's order of worship because I could not walk to the back of the church to shake hands while praying. The closing chorus gives me a clear aisle to walk while the others sing. When the congregation struggled to remember this the first few Sundays, I came clean and confessed why I have added the chorus. I got a good chuckle, and no complaints since!
It is a blessing to see others engaged in worship both reverently and passionately, under whatever style that they see fit. Whether it is gospel, revivalist, traditional, liturgical, contemporary or even pentecostal, I am always moved to be a part of a worship gathering in which worshipers are pouring their hearts and energy before the Lord.
Yet, what is it that God really desires in worship? Jesus said that God is spirit and desires worshipers, who, in turn, worship in spirit and truth. Jesus said this in the context of the Jewish and Samaritan dispute over the proper location for worship. Were the worshippers of God to worship in Samaria or Judea, on Mt. Gerizim or Mt. Zion? We ask similar things regarding the content of a worship service, the style of music, the day, the time and whatever other traditions that influence how we express ourselves before God.
Yet God is not interested in those things. He is interested in truth. He is interested in the worldview through which we give our energy and expressions of praise. He is interested to in worshipping in the core of our being. Not that we come to a certain place to meet God, but that God's Spirit has come to the core of our lives, desiring intimacy and our personal transformation. God wants the things that are important to Him to naturally become important to us. And, thus, our lives to engage the world as if God's priorities are really our own.
Worship is an instrument through which we are transformed so that we naturally direct our energy to the things of God.
Just a thought...
My resolution for Lent - I vow to give up "Not Blogging"
Yes, that is right! I am ashamed that I have not blogged since the beginning of the New Year, and my last post was somewhat sarcastic, elitist and meaningless. Though I do not officially "recognize" Lent (yet), I thought that this would provide the opportunity to write something meaningful on a daily basis every day until Easter. They may not be the most well-written ideas or awe-inspiring thoughts, but they will be mine.
So here goes...
So here goes...
Friday, December 4, 2009
How to pronounce "Israel" - My Christmas Wish for a Revolution
Though my wife will tell you that I do not have much of a Christmas Spirit, I have always enjoyed worship at Christmas. When Dr. Tim Lovett became pastor of my home church, Huffman Baptist (Birmingham, Alabama), he introduced our church to Advent worship. Celebrating the virtues of Advent - Hope, Peace, Joy and Love - has enhanced the already special worship experience of the Christmas Season.
And, though I am musically challenged and somewhat tone-deaf, I am moved by the Christmas Carols sung in the context of worship. Some of my favorites include "O Come, All Ye Faithful," "Hark! The Herald Angels Sing" and "The First Noel." Which brings me to my biggest gripe!
How do you pronounce "Israel"?
I think most southerners say something like "Izz-real" or "Izz-re-al" (like cereal). However, when we sing "The First Noel" or "O Come, O Come, Immanuel" we pronounce "Israel" something like "Iz-rye-el". It sounds like rye bread or rye toast. And, it is painfully annoying. Yet,everyone, from Josh Grobin and Amy Grant to the most skilled, classical musicians, does it.
Have you ever heard someone take their fingernails and scratch a chalkboard? Or, have you ever scratched a pizza stone? Those screeching sounds give me the heebie-jeebies. They make me cringe. And, I cringe the same way when I hear these classic songs, sung beautifully, played beautifully, and even emotionally, and then hear: "Born is the king of 'I-iz-rye-el'" Ooohh! Yuck!
Why do we pronounce Israel in these carols "Iz-rye-el"? For one thing, Is-ra-el is a three syllable word, not a two-syllable word. In the hymnal, Is-ra-el is correctly divided into three syllables, probably by the author or the composer of the tunes. Because we usually pronounce it with two syllables, seeing it written out in the hymnal with three syllables leaves us to guess the pronunciation. But, how did the pronunciation decision stick with "rye"?
My guess is that we are more familiar with Latin and Greek than we are Hebrew. Classical education once involved the study of Greek and Latin. Much of our English vocabulary owes its origins to Greek or Latin. As the father on "My Big, Fat, Greek Wedding" boasted, "Every word in the English language can be traced to Greek! You give me the English word and I give you the Greek root!" Spray some windex on that, why don't you!
In Latin the dipthong "ae" is always pronounced with a long "i" sound. In Greek, the alpha and iota (ai) combine to make the long "i" sound. In many cases, we carry the pronunciation over into English, or, in the case of the name Michaela, it is pronounced with a long "a" sound, like "mi-kay-la." (The name Michael, and the feminine are also Hebrew, not Greek or Latin).
However, when it comes to Hebrew, we are like Earnest T. Bass - ignorant (in the words of Sherriff Taylor). In Hebrew "ae" is not a dipthong. In other words, it should be pronounced with two syllables. It should never, under any circumstances, save my own ignorance and tradition, be pronounced "Iz-rye-el".
Thus, when we say the word "Israel" it should not come out "Izz-real" or, when we sing it, "Iz-rye-el" The correct pronunciation of "Israel" is "Is-rah-el." The "a" should be pronounced like an "a" in father or water. Furthermore, the 's' should be pronounced as a short 's' and not a long, drawn out, 'z'.
Each year my Christmas wish remains unchanged. I pray that God answers the prayer Jesus taught us to pray in its fullest. If God decides to wait another year, I pray that God allows my life to be someone's answer to the Lord's prayer and provides the means to do so. This year, He may not do the former, and He always does the latter, if I am watching and waiting.
But this year my third wish is that we Christians start a revolution in our churches. Let's sing with joy "Born is the king of "Is-rah-el"!
(Forgive the cynicism, and have a blessed Advent and Christmas season! Too, if I am wrong, I always stand to be corrected....thanks!)
And, though I am musically challenged and somewhat tone-deaf, I am moved by the Christmas Carols sung in the context of worship. Some of my favorites include "O Come, All Ye Faithful," "Hark! The Herald Angels Sing" and "The First Noel." Which brings me to my biggest gripe!
How do you pronounce "Israel"?
I think most southerners say something like "Izz-real" or "Izz-re-al" (like cereal). However, when we sing "The First Noel" or "O Come, O Come, Immanuel" we pronounce "Israel" something like "Iz-rye-el". It sounds like rye bread or rye toast. And, it is painfully annoying. Yet,everyone, from Josh Grobin and Amy Grant to the most skilled, classical musicians, does it.
Have you ever heard someone take their fingernails and scratch a chalkboard? Or, have you ever scratched a pizza stone? Those screeching sounds give me the heebie-jeebies. They make me cringe. And, I cringe the same way when I hear these classic songs, sung beautifully, played beautifully, and even emotionally, and then hear: "Born is the king of 'I-iz-rye-el'" Ooohh! Yuck!
Why do we pronounce Israel in these carols "Iz-rye-el"? For one thing, Is-ra-el is a three syllable word, not a two-syllable word. In the hymnal, Is-ra-el is correctly divided into three syllables, probably by the author or the composer of the tunes. Because we usually pronounce it with two syllables, seeing it written out in the hymnal with three syllables leaves us to guess the pronunciation. But, how did the pronunciation decision stick with "rye"?
My guess is that we are more familiar with Latin and Greek than we are Hebrew. Classical education once involved the study of Greek and Latin. Much of our English vocabulary owes its origins to Greek or Latin. As the father on "My Big, Fat, Greek Wedding" boasted, "Every word in the English language can be traced to Greek! You give me the English word and I give you the Greek root!" Spray some windex on that, why don't you!
In Latin the dipthong "ae" is always pronounced with a long "i" sound. In Greek, the alpha and iota (ai) combine to make the long "i" sound. In many cases, we carry the pronunciation over into English, or, in the case of the name Michaela, it is pronounced with a long "a" sound, like "mi-kay-la." (The name Michael, and the feminine are also Hebrew, not Greek or Latin).
However, when it comes to Hebrew, we are like Earnest T. Bass - ignorant (in the words of Sherriff Taylor). In Hebrew "ae" is not a dipthong. In other words, it should be pronounced with two syllables. It should never, under any circumstances, save my own ignorance and tradition, be pronounced "Iz-rye-el".
Thus, when we say the word "Israel" it should not come out "Izz-real" or, when we sing it, "Iz-rye-el" The correct pronunciation of "Israel" is "Is-rah-el." The "a" should be pronounced like an "a" in father or water. Furthermore, the 's' should be pronounced as a short 's' and not a long, drawn out, 'z'.
Each year my Christmas wish remains unchanged. I pray that God answers the prayer Jesus taught us to pray in its fullest. If God decides to wait another year, I pray that God allows my life to be someone's answer to the Lord's prayer and provides the means to do so. This year, He may not do the former, and He always does the latter, if I am watching and waiting.
But this year my third wish is that we Christians start a revolution in our churches. Let's sing with joy "Born is the king of "Is-rah-el"!
(Forgive the cynicism, and have a blessed Advent and Christmas season! Too, if I am wrong, I always stand to be corrected....thanks!)
Saturday, October 10, 2009
Cheap or Costly?
“Cheap Grace is the preaching of forgiveness without repentance, baptism without church discipline, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.
“Costly grace is the treasure hidden in the field; for the sake of it a man will gladly go and sell all he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble; it is the call of Jesus Christ at which the disciple leaves his nets and follows him.”
“Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock.”
“Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: ‘ye were bought at a price,’ and what has cost God so much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the incarnation of God.”
(Bonhoeffer, The Cost of Discipleship, New York: Simon and Schuster, 1995, p. 44-45)
Friday, September 11, 2009
Eight Years Ago Today
I have recounted at this time last year my thoughts on the Christian's appropriate response to 9/11. I was disappointed then, and still am even today, at the failure of Christians to explain the tragedy of this day in light of God's gospel. This event has been a driving source for reminding me the importance of my vocation to speak clearly the message of Jesus Christ before the church so that the church may possess the necessary spiritual resources to speak the truth regarding events such as as 9/11.
One of the most important things in my life is to be prepared for tragedy. Paul reminded the church that we should not mourn as those without hope. Jesus was moved by his friends' mourning over the tragedy of their brother Lazarus' death. Even for Christians, in times of tragedy, our ultimate hope can seem so distant. This is evident in the symbols we turn to in times of tragedy. Our hope is distant when we are unable to articulate a tragedy such as 9/11 in terms of the Biblical narrative, particularly the gospel. We fail to see the connections between our faith and the problem that our faith dealt with.
The essence of our faith is that in cross and resurrection of Jesus Christ, death, evil, and hopelessness have been defeated. They have no power over the faithful ones. We remember those symbols in the bread and in the cup. We express that faith in the posture of prayer, in the songs we sing on days of tragedy.
How we respond to tragedy is a witness to the world. The symbols we turn to are a witness to the world. They might just be a witness to our selves about who we really are.
One of the most important things in my life is to be prepared for tragedy. Paul reminded the church that we should not mourn as those without hope. Jesus was moved by his friends' mourning over the tragedy of their brother Lazarus' death. Even for Christians, in times of tragedy, our ultimate hope can seem so distant. This is evident in the symbols we turn to in times of tragedy. Our hope is distant when we are unable to articulate a tragedy such as 9/11 in terms of the Biblical narrative, particularly the gospel. We fail to see the connections between our faith and the problem that our faith dealt with.
The essence of our faith is that in cross and resurrection of Jesus Christ, death, evil, and hopelessness have been defeated. They have no power over the faithful ones. We remember those symbols in the bread and in the cup. We express that faith in the posture of prayer, in the songs we sing on days of tragedy.
How we respond to tragedy is a witness to the world. The symbols we turn to are a witness to the world. They might just be a witness to our selves about who we really are.
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