Asking the Right Questions…

“Who am I?” We’ve all asked ourselves that question at one time or another. It is a question of identity. Another question we all wrestle with in at some point in life is “What do I want to be when I grow up?” It’s a question of purpose, and we usually don’t ask it that way. We more often ask it, “What am I here for?” So, two existential questions of life are “Who am I?” and “Why am I here?”

The questions get complicated really quickly, though. Let me illustrate. Who is Lynn Malone? Well, you would likely say, “He is the pastor of The House Church Movement, or Vice President for Business Development at Peoples Bank.” That is a correct if incomplete answer to the questions. It only answers the second question (“What am I here for?”). The original question is still unanswered. I asked who he is, but our tendency is to answer what he does. See the difference? Tricky, right?

It’s About Relationships

We can’t answer the “who” question without talking about relationships. To understand who Lynn Malone is, you would have to tell me about his parents, siblings, wife, and children. Then I would have a context for his relationships and would understand to whom he belongs. This belonging would help me more clearly understand who he is. This helps me understand his identity better than simply knowing what he does.

And while we’re talking about his relationships, here’s another important one to consider—his relationship with Jesus. Telling me about his earthly relationships only answers half of the “who is he” question. I also need to know about his relationship with Jesus to fully understand his identity because when Jesus enters the picture, everything changes. Literally—everything changes. This is what the Apostle Paul is telling the Ephesians in the second half of chapter 4 of his letter to the church.

Paul shares the tangible and practical aspect of the believer’s new identity which has been changed from what it was to what it is, and that change comes as a result of the believer’s relationship with Jesus Christ.

New Clothes

An Old Coat

Paul illustrates this change by using an analogy of taking off an old coat and putting on a new one. I’ve still got an old coat from a former life hanging in my closet. I wore that old coat (it’s nearly forty years old) when I was a sheriff’s deputy in Jackson Parish. It’s an old coat, but it still fits pretty darn good. But, Paul says it represents the old man, and in Jesus, we take off the old man.

I’m a bit of a fashion conscious guy. So, I go out to the mall a few months ago and I walk through the entrance and I see this red coat hanging there. I like color. I like bright colors. So, I see this red coat and I think, “I’ve gotta’ have it.” It is my newest coat. Paul says the believer puts on a new coat. He says we are changed!

As a matter of fact, were we to read back up in Chapter 4:17, we’d hear Paul tell them, “Live no longer as the Gentiles do!” Actually, that’s a little strange because most of the Ephesian Christians were Gentiles. So, Paul is saying that’s the old coat you’ve taken off. It’s not where your primary identity lies anymore. It’s NOT who you are. Now, you are in Christ, and because you are in Christ, you are changed.

Do we understand the implication for us today? Rather than finding our identity in tribes or groups, we find our identity in Christ. We are no longer oppressor nor oppressed. Our relationship with Jesus powerfully influences our identities because in Jesus we are new! Not reformed, refurbished, nor remodeled—we are simply and totally new! 2 Corinthians 5:17 (NLT) says, “This means that anyone who belongs to Christ has become a new person. The old life is gone; a new life has begun!

In our old lives, we thought and acted a particular way and belonged (spiritually) to a particular entity. But when Jesus entered the picture, we became new. So as a result, we began to think and act a new way, and we belong to a new person—God. 

The New Questions

This means when Jesus enters our lives, He changes the answers to our two questions. In fact, we need this new set of questions to explore our new identities:

  • Who am I in Christ?
  • Who is Christ in me?

Our truest and most powerful identity is hidden in the answers to these questions. Who I am is now framed most strongly by the One to whom I belong. I am no longer who I was. I am now who He says I am. The more I understand Jesus, the more I understand me.

But that’s not all. When I ask who Christ is in me, I discover all Jesus has done to set me up for the strongest contribution to the world. Jesus not only radically alters my belonging, but His power and presence in me now physically affect what I am capable of. His presence awakens spiritual gifts that give me a strong contributing edge I never had before. His passion for people awakens my passions, which give me fuel to pursue what matters to Him.

What is it that matters to Him? That’s what Paul lays out in one of the lists that he likes to make. He talks about sin, and they were sins that the first century Ephesians were dealing with. I don’t have time to go into all of them, and even if I did, we’d be focusing on the wrong thing. As Paul unpacks the nature of the 1st century world, he saw people who sinned and didn’t care. Their hearts were hardened to the sin they were in. He saw people who were shameless in the living of their lives. They did what they wanted to do and they didn’t care who it affected. It was the epitome of self-centeredness. I will say, however, that Paul’s take on 1st century Ephesus sounds eerily similar to 21st century western culture. Let that be warning enough for us.

The Christian life is not checking off lists of do’s and don’ts. It is about being changed by the power of God in our lives through His Holy Spirit. What matters to God is sexual purity, and if it matters to God, it ought to matter to us. Truth, generosity, compassion, love and forgiveness. All these matter to God and so they become guiding principles in our lives. They become part and parcel of who we are. They answer the question—“Who am I in Christ?”

Yes, we’ve put on a new coat, but just because we’ve put on a new coat doesn’t mean the temptation isn’t there to grab the old one and put it back on. Actually, that old one can be comfortable. Oh, and it still fits by the way! It’s easier to put the old coat on, too. Putting on the new coat is a conscious choice we must make every day. We put on the new coat every day by faith, by choosing to believe that we are who He says we are.

Sanctifying Grace

The Christian life is not a static life. It’s not a thermostat. Those are wonderful creations that we set it and forget it. Keeps things at a cool 68 degrees or a toasty 72 degrees. The Christian life is more like tending a fireplace. When I was growing up, my brothers and I tended to our grandfather, who was bedfast with arthritis. Every night in the late fall and winter, we had to stoke the fireplace with wood so it would keep the room warm during the night. In a fireplace you have to keep wood on the fire all day. That’s the Christian life. You have to keep working on it to keep the fire going. 

This is what I love about Wesleyan theology. Wesley understood that the Christian life is not static. That’s what sanctifying grace is all about—going on to perfection—moving further along the road of faith today than I was yesterday—growing more like Christ every day.

We must put on that new coat every day, and through prayer, bible study, fasting, fellowship, worship, meditation, communion, solitude…whenever we practice the spiritual disciplines we open ourselves to the power of God that is within each of us. Everything God wants us to be we already are on the inside in the person of Jesus Christ.

Augustine of Hippo

One of the great saints of the church, Augustine, grew up in a Christian home, but by his own admission, rejected the values of his godly mother and lived a sinful life. One of the many sinful pleasures in which he indulged was sexual sin. Augustine lived with a prostitute before his conversion, and legend has it that after his conversion he was walking down the street and this prostitute saw him. She shouted his name and he kept walking. He saw her, but kept his eyes straightforward and walked. She continued crying after him and ran after him. Finally, she said, “Augustine, it is I.” 

Augustine replied, “I know, but it is no longer I.” 

We are changed. It’s who we are in Jesus Christ, but we only know that if we ask the right questions.

Until next time, keep looking up…

Jesus IS the Answer…

I was just a kid in the early 1970’s, but I remember vividly the music of Andre Crouch and The Disciples. I remember his music because I was part of a youth choir that often sang songs he wrote. One song in particular that I’ve been singing over and over lately is one entitled Jesus is the Answer. I’ve been singing it because I believe the Jesus IS the answer for the world today.

I also vividly remember many people who mocked Andre Crouch and the title to that song. Mockers asked, “If Jesus is the answer, what is the question?” I don’t know if there was a specific question Crouch was asking back in the 1970’s, but I know there is a specific question folks are asking today (and I’m asking it myself, too). With the racial and political brokenness facing us in this monster year 2020, the question is “How do we heal the division among us?”

Is it necessary for me to point out those areas of division? Probably not, but just in case you haven’t noticed, here are a few:

  • Ideologically–Capitalist vs. Socialists/Communists
  • Racially–White vs. Black, et. al.
  • Politically–Democrat vs. Republican, Trump vs. Never-Trump
  • Religiously–Traditionalist vs. Progressive

The list could go on. The divisions are tearing at the very fabric of our humanity. I am concerned about where the divisions will lead us unless we do the hard work of reconciling our differences, and learning again how to live with our diversity as a people and as a nation.

Of course, we aren’t the first generation to deal with divisions. The Apostle Paul’s generation had one, too. He writes about it to the church in Ephesus as an illustration—and a vivid one it is! In Ephesians 2, he calls it “dividing wall.” The wall to which Paul referred was a 3 1/2 foot high stone wall in the Temple that separated the Court of the Gentiles from the Court of the Jews, and on that stone wall were signs that basically read, “Any foreigner who enters beyond this point is responsible for their ensuing death.” Paul uses the image to tell the church that in Christ that wall has been torn down. The division that existed between Jew and Gentile prior to Christ no longer existed. Through Jesus Christ, the two people are made one. They are united in Christ. That was their new identity.

Try to imagine what it must have been like for the first disciples, steeped as they were in 2000 years of history as God’s chosen people, to be told that they were to treat Gentiles the same as they would other Jews. It’s hard for us to imagine because we don’t have any real equivalent today. Here they were, a tiny, insignificant nation, and yet God had chosen them and revealed himself to them. They had Moses and the Prophets. God said they were a holy  nation, set apart for his service.

They actually had a somewhat arrogant view of their calling. William Barclay wrote that, “The Gentiles, said the Jews, were created by God to be fuel for the fires of hell.” He would also write, “It was not even lawful to render help to a Gentile mother [at childbirth], for that would simply bring another Gentile into the world.” It was such that if a Jewish boy married a Gentile girl, or a Jewish girl married a Gentile boy, the family had the funeral for the boy or the girl right then. No, Jews and Gentiles were not friends, and the Temple had a vivid image to remind them of that fact.

The chosen people had erected a wall, and Paul tells the Ephesians that the wall was the law, but Jesus abolished the wall through his death on the cross, and reconciled everything by the power of his blood to God, the Father. Now, everyone—Jew and Gentile—comes to God on the basis of faith in His Son. There is a key word there–reconciled.

So, what does Paul say is the result of this reconciliation in Christ? First, the Gentiles are no longer aliens and strangers, visitors without any legal rights, but rather citizens of God’s kingdom. They now enjoy all the privileges of being part of God’s people.

We are embroiled in a debate over the immigration laws in our nation, and I’m not going to give commentary one way or the other about that, but think for a moment the risks so many of those immigrants are willing to take to come to America. The benefits of being an American citizen are worth going to any lengths to obtain.

If being a citizen of America is so good, what about being a citizen of the Kingdom of God? But, it’s even better than that. Paul extends the analogy. He says, “You’ve now become members of God’s household.” You’re part of the family. Being part of a Kingdom is one thing, but being part of family of the King, is another. It means, in the context of this passage, that we’re now brothers and sisters of one another. No matter what our background, we’ve been brought into a new relationship of care, affection and support that may not characterize our earthly family, but does characterize the ideal family, the family of God.

Paul doesn’t leave the analogy there, though. He says Christ destroyed one thing to build another. He tore down a wall so he could build a house. He’s building a house on the foundation of the apostles and prophets with himself as the cornerstone. 

I’m reminded of the story of the Tower of Babel, where people tried to build a great tower to reach heaven, and God came down and confused their speech so they couldn’t communicate with each other. They all went off to their own parts of the earth. That was the beginning of the alienation of the races. But in Jesus, we see the process reversed. In Jesus, we see a new humanity, a new community being formed in unity with Christ as its foundation. As this new community is formed, it becomes the place where God dwells and where his people come together to worship him.

Don’t miss how important the corporate nature of the church is here. If we are ever tempted to have an individualistic view of Christianity, to think that God simply comes to dwell in each one of us as individuals and the church is just an add-on, think about what Paul says here. As we’re built together we become a dwelling in which God lives by his spirit. As we’re united in Christ we become the new Temple of God, God’s dwelling place.

It’s important to note that Paul says we’re becoming a holy temple. That’s means we haven’t made it yet. God is still working to on us…individually and corporately. That’s part of Wesleyan theology…this whole idea that we are moving on toward perfection. It is part of the struggle we disciples have as we grapple with one another in this shifting culture. Where does God speak into the situations that divide us, and how does God speak into them?

Honestly, we start with what the Bible says. That’s what it means to be built upon the foundation of the apostles and prophets.  They’re the human authors of most of the Bible. In other words, the church is built on God’s Word. That’s why we take it so seriously, and it’s why we don’t tamper with it. We know how dangerous it is to tamper with a building’s foundation. That’s why we should prick up our ears whenever we hear someone undermining the authority of God’s word, or questioning its authenticity. I’m certain the conversation won’t end there, but it at least must start there.

So, how are we to be united? I think there are implications for us personally and corporately. There is one word that I believe is key for our unity is Christ, and that word is forgiveness. Personally, we must begin to tear down the divisions we’ve built between ourselves and others by seeking and extending forgiveness as freely as God has extended it to us through Jesus Christ.

One of the ways we can do that is to acknowledge the person I’m listening to may know something I don’t know. Jordan Peterson has written a fantastic book entitled Twelve Rules for Life. Rule number nine says, “Assume the person you are listening to knows something you don’t.” When we listen to others, we can begin to find places where reconciliation may come, and then we’ll discover our unity in Christ.

Corporately, there’s nothing that happens in the Church that should cause a breakdown in relationships…nothing! The mission of the Church is to make disciples of Jesus Christ for the transformation of the world. How can we invite others into a reconciled relationship with Jesus Christ if we’re not reconciled to one another?

Internal harmony is one of the things architects look for when they’re sizing up the aesthetics of a building. But the harmony we’re talking about here is more than just aesthetic. We’re talking about a harmony where all the parts work together to bring the building to completion. We overcome this division, too, by seeking and extending forgiveness.

We are united in Christ. That which divides us fades into insignificance when we acknowledge ourselves as God’s sons and daughters. The worth of people different from ourselves can only be judged from God’s point of view. The color of our skin, the sound of our accent, the language we speak with most comfort have nothing to do with it. What matters is that Jesus Christ died to reconcile us to the father and to each other.

So, yes, I believe Jesus is the answer to the divisions in our culture. Unfortunately, the culture is turning further and further away from Jesus, but that’s an entirely different blog.

Until next time, keep looking up…

Disciples Discipling Disciples (Or, Starting with “Why?”, Part 5)…

By now, you’re saying, “Enough already! Is why you’re starting The House Church Movement all you have to write about?” This will be the last blog I write that deals with the “why” of house church (or, at least MY why). 

Photo courtesy of the PCAJesus gave a very simple mission to His church immediately before His ascension–go make disciples (Matthew 28: 18-20). I wonder how such a simple mission has gained so much complexity over the centuries. Jesus’ first disciples were told to disciple others, and the only example they had was Jesus. In Luke 9 and Matthew 10, we find Jesus going house-to-house throughout Galilee and Judea, and then Jesus telling his disciples to do the same. The Book of Acts certainly confirms this model of ministry.

The Apostle Paul, in writing his letters to the early church, wrote to churches that were meeting in homes, and the instructions he gave them were given with this model in mind. The concept of spiritual gifting was given to the Church with the understanding that the gifts of believers would be lived out in the community of faith–the house church.

A word of clarity, though. The Apostle Paul would use the word for church when referring to both the individual house churches and the gathered body, so using the one does not detract from the other. Again, I’m not anti-institutional (the fact that I keep mentioning that does make me wonder a little though). Wherever the body of Christ gathers, there is the Church.

Unfortunately, the “gifts” for ministry became formalized as the Church grew and transitioned from a house-based movement to the more “traditional” model we know today throughout most of the west. Pastors, teachers, evangelist, et. al., became church professionals. In the early church, there was a team of leaders–bishops, pastors, elders–who led the church in making disciples. Now, we depend on professional staff teams to lead us, and the individual giftedness of disciples is underutilized in the Kingdom economy.

The Apostle Paul was very specific in writing to the early church at Ephesus about the role of leaders in the church. He wrote:

11 So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, 12 to equip his people for works of service, so that the body of Christ may be built up (Ephesians 4: 11 – 12, NIV).

Each of these giftings were given by Christ Himself for the building up of His church, and the most fruitful discipleship model utilizes these gifts in their fullness to increase the Kingdom. This is the model wherein disciples disciple disciples, thus fulfilling the Great Commission Christ gave to His Church.

Paul wrote to the Corinthian church that “to each one the manifestation of the Spirit is given for the common good” (1 Cor 12:7).  He lists many different gifts that the Spirit gives to believers for the sake of the body. Then he explains how every part of the body is needed, and that we must be careful to not start to develop a mindset that some gifts are more necessary than others.  Does every single believer in a church realize that they are just as needed and important as anyone else in the church? Or do they tend to think that the preacher and worship leader are more important?

The House Church Movement is designed to create space for everyone in the body to contribute in the meetings and in everyday life.  The “pastor’s” is not the only voice that needs to be heard.  Long monologue sermons are not meant to be the norm in house church meetings because no one person should dominate things.

Everyone is called to make disciples.  We are all called to share the gospel with non-believers in hopes that they would follow Jesus. We are all called to take responsibility for the spiritual care of other believers.  But discipleship is hard and messy.  It involves intentionally getting to know someone, having hard conversations when sin is evident, working through conflict, and spending extra time with them when life gets hard.

The temptation in the church has been to replace discipleship with programs.  If there is a married couple struggling, we suggest they read a book, enroll in a marriage class, or go on a retreat.  Discipleship means having an older couple who loves Jesus to come alongside of them and do life with them through life’s challenges.  Though marriage retreats, classes and seminars can be helpful, we hide behind them and ignore our responsibility to make disciples. It’s not that these programs are bad, but they run the risk of undermining what is best and most important. We end up trading the best for the good.

In The House Church Movement, the pastors are not responsible for discipling everyone, but rather they will each disciple a few and then ensure that those disciples are also discipling a few.  And for those who are new to the faith, though they might not be fully responsible for the spiritual care of another person, they will be actively engaged in evangelistic efforts and be trained to take responsibility for others.

The House Church Movement, with its small, intimate, intentional group of believers provides no room to hide.  Each person’s life is consistently before someone else.  It means that each person is expected to be transparent with a few other believers about the things they would hide, while those believers walk with them through healing, repentance, and believing the promises of God.  There shouldn’t be any room for people just “attend church” when everyone is being discipled for life and ministry.

Discipleship is taking responsibility for the spiritual care of somebody else. It doesn’t mean you’re the only one invested in that person, but it does mean you should be aware of what’s going on in that person’s life. Discipleship is life on life. Discipleship doesn’t happen with coffee dates once a week. You need to be around each other and observe each other’s lives almost daily.

Disciples discipling disciples. It can be messy work, indeed! But, it can also be the most fulfilling and transformative work a disciple can ever do. It’s another reason I feel called to lead The House Church Movement.

So, there you have it. The five reasons I feel called to do this new thing. Now, maybe we can move on to something else.

Until next time, keep looking up…

It’s Harvest Time (or, Starting with “Why?”, Part 4)…

Let’s be frank. House church (organic church, simple church) is countercultural for us folks in the United States (most of the west, really). I’m okay with that, though, because if there was ever a time the Church needed to be countercultural, it is now.

Since I’m being frank, let me also say that if you should attend a house church, you’re not likely to find the music to be excellent (although if you come to the House Church Movement, you’ll find my daughter leading us with excellence), the preaching and/or teaching may not be as polished as one is accustomed to, and the youth/children’s program will be unspectacular.

These reasons (and probably a few more) are why there isn’t more house church focused church planting movements in the west. We like our high-energy music, our polished preaching and those youth/children’s ministries that are going to do for children what parents are so unwilling (or unable) to do for themselves. House church for too many people will lack the glitz and glamour that will reach a consumer culture.

That fact notwithstanding, I believe the house church model of church planting is perfectly poised to reach new fields that are ripe for harvest. The house church planting model is designed to be “close to the ground,” as in, rooted in relationships with neighbors and co-workers, high on interpersonal relationships, ingrained in the rhythm of the community, not restricted by money or funding and is simple in its administration.

Additionally, Covid-19 has changed the landscape of traditional church. By all accounts, most traditional churches are averaging 30 – 50% of pre-Covid attendance. Those churches that see a higher percentage are outliers. Based on what I’ve read, and conversations I’ve had with pastors, those percentages are not likely to change drastically for the foreseeable future. That’s because half the people believe the church shouldn’t be meeting yet, and the other half of the people believe the church should have never stopped.

The opportunity that exists for the house church in this environment is that the church can be where the people are. The new context is simply more conducive to the house church. The house church can meet in closed communities. The house church can meet in large apartment complexes. The house church can meet in dense urban areas where the cost of living (and the cost of property) is expensive. The house church can meet in college dorms. The house church can meet in places where the government has restricted public worship gatherings (it sure feels strange to write that sentence as I sit in the United States!). The house church can meet wherever there is a home and a facilitator.

For all these reasons, the house church model can revive an evangelistic zeal in the Kingdom of God for the west. Consider for a moment the rapid growth of the early church. Between Pentecost and 70 AD the church experienced the most phenomenal growth in its history, spreading from a mere handful of believers in Judea throughout the Mediterranean world. Most scholars agree that this growth was accomplished using private homes as the primary meeting place.

Consider, also, the following mathematical potential for a ministry such as The House Church Movement. Beginning with a single home congregation with an average membership of twelve people, allow for that one group to reproduce itself in the form of a second group after two years. Then, allow for each of those groups to reproduce during the next two years—and so on. Allowing for growth and loss within each group, yet maintaining the group average of only twelve members (a conservative estimate of group size), after 6 years, The House Church Movement would have 96 members. After 12 years, The Movement would have 768 members. After 15 years, it would consist of 2,304 members. After 18 years, 6,912 members. After 20 years, the overall membership of The House Church Movement would be 13,824!

Please understand, I hold no illusion that The House Church Movement will ever boast a membership of nearly 14,000 people. I simply offer these projections as a way of showing that this philosophy of ministry and evangelism has potential equal to, if not greater than more traditional models.

Please don’t think I’m trying to sell everyone on the house church model or The House Church Movement. I’ll admit that it’s even hard for me to move away from the traditional church model of ministry, but I feel called to this model and to this Movement because I believe that house churches take place where harvest happens–in the neighborhoods, in the work places and in the homes of both those who believe and those who do not.

Until next time, keep looking up…

No Needy Among Them (Or, Starting with “Why?”, Part 3)…

I love what Luke writes in Acts 4: 32-35–

32 All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. 33 With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all 34 that there were no needy persons among them. For from time to time those who owned land or houses sold them, brought the money from the sales 35 and put it at the apostles’ feet, and it was distributed to anyone who had need.

Can you imagine what that must have looked like?

As I began praying about a new church plant, I sensed the Holy Spirit calling me toward planting a “house” church. Initially, I interpreted the vision to be open to growing into a more traditional expression of the church—building, pews, administration, etc. As I’ve lived with and prayed over the vision the past two months, I’ve gained greater clarity as to where the Lord may be leading us as a new church plant. I am grateful to a group of 21 people who have consistently prayed for clarity in this unfolding work of the Holy Spirit.

It is not unusual for a new church to begin by meeting in a home. A small group of only ten or twenty people does not need a larger meeting place, and the costs involved in procuring any sort of space is often prohibitive. In this regard, a “house church” is understandable to many. But if they learn that it was the intention to continue meeting in homes no matter how large it grows, eyebrows will begin to rise.

The idea of the house church does not easily fit into the tradition of American discipleship. For generations, the idea of the church has been almost universally associated with a central meeting place—a church building. Even though the biblically informed disciple knows that the church is people, it remains almost impossible for some to escape the association between a particular local church and the building in which that church gathers.

When a society has grown up with an idea—a tradition that has been passed down from generation to generation—a departure from that tradition can seem strange or even wrong. I will not fault anyone who questions the practice shared in this vision, or any who are not convinced of its benefits, nor is this unfolding vision a condemnation of the longstanding tradition of churches meeting in large central buildings. Too many examples of excellence within that tradition, both historically and currently, can be mentioned in its defense. My intent is simply to offer another reason why The House Church Movement will continue meeting in homes, and to demonstrate that not only is the practice biblically sound, but it is a great model for meeting peoples needs.

A NATURAL SETTING FOR FELLOWSHIP

During a House Church Movement meeting, we will enjoy facing one another in a warm, familiar environment, rather than sitting in rows looking at the back of someone’s head while most of the activity takes place on a stage. We may also enjoy eating a meal together every week, sampling friends’ cooking, or sometimes bringing in pizza. We might enjoy drinking coffee or tea after a Movement Meeting while sitting comfortably around the living room, sharing in each other’s lives. We could stay late, discussing personal or church matters and doctrinal issues. Sometimes, advice or counsel may sought by one, and given in return by another, or even several. Sometimes, two or three may find a quiet place to pray together. It could be like a family reunion every week.

While this type of fellowship can take place in a sanctuary setting, in the home it is natural. And, even as The House Church Movement grows large in numbers, it never has to lose the familiarity and intimacy that can be experienced in a home’s setting. Instead, new congregations can be formed—teaching others how to experience this same rich Christian fellowship. There is little doubt in a hurting world that people are longing for fellowship and intimacy that a house church setting could provide.

A DESIGN FOR BIBLICAL INSTRUCTION

When the New Testament authors gave written instructions to the church, they were writing in light of what they knew the church to be—small assemblies meeting in homes. Consider: If the church were later transformed into something that had never been seen or anticipated by the authors of the New Testament, the instructions they gave to the early church might not be as readily applicable to the new form. As an example, consider this principle in light of all of the “one anothers” in the New Testament—the commands to know, love, guard, and care for our brothers and sisters in Christ (i. e. John 13:34-35; Romans 12:10; Galatians 6:1,10; Colossians 3:12-16; 1 John 3:16-17).

Certainly these are kept faithfully in many larger congregations, but one can hardly overlook the fact that increased size means increased difficulty in keeping them consistently. There exists the increased potential that some will fall through the cracks. It is evident that in order to keep the commands to love and care for one another, larger bodies need added structures and programs which, in turn, necessitate additional burdens of administration. I could multiply examples, but suffice it to say that in at least this one case, the instructions are much easier to follow consistently in a smaller gathering. I might even suggest that these instructions were designed for small gatherings.

Because no one falls through the cracks, needs are more readily known and easily met. I’m not sure there is a greater “why” for the house church, but there are still two more we’ll explore in coming weeks:

  • House churches take place where harvest happens, and
  • House churches raise up disciples to embrace the ministry to which they’ve been called.

Until next time, keep looking up…

The Bible Tells Me So (or, I’m Starting with “Why?” Part 2)…

I remember as a teenager hearing about this mysterious entity called a “house church.” I learned there were actually these small groups of Christ-followers who met weekly in homes and called themselves a church. I thought it rather strange, and I was not discouraged in that thinking from those in the more “traditional” church in which I grew up.

Courtesy of The Toledo Blade

People can be very passionate when it comes to the discussion of house churches (or simple churches or organic churches–the terms are interchangeable). Some will argue, “It’s the only way to ‘really’ do church. After all, it is how the New Testament church functioned.” Still others will, with equal passion, argue that house churches are generally made up of disgruntled members from more traditional congregations, or of theologically quirky folks who are considered, well…just, odd. Add in the fact that house churches are not very prevalent in Western culture, and one has a recipe for misunderstanding.

So, here I am to try to help with any misunderstanding my current path and calling may cause. In part 1 of this series (click here to read), I shared about God’s call as the underlying “why” of this journey, but the why goes beyond God’s call (though that would be enough in itself). The second “why” that motivates me to move in this direction is because I believe the house church is biblical.

What? You don’t think so? If one thinks the house church movement is not biblical, that one must be compelled to discount the first one hundred years of church history. Here’s a brief survey of relevant Scripture:

44 Now all who believed were together, and had all things in common, 45 and sold their possessions and goods, and divided them among all, as anyone had need. 46 So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, 47 praising God and having favor with all the people. And the Lord added to the church daily those who were being saved. (Acts 2: 44 – 47)

42 Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Messiah. (Acts 5:42)

Then Paul left the synagogue and went next door to the house of Titius Justus, a worshiper of God. Crispus, the synagogue leader, and his entire household believed in the Lord; and many of the Corinthians who heard Paul believed and were baptized. (Act 18:7)

20 You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house. (Acts 20:20)

Greet Priscilla and Aquila, my co-workers in Christ Jesus. They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. Greet also the church that meets at their house. (Romans 16: 3-5)

19 The churches in the province of Asia send you greetings. Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house. (1 Corinthians 16:19)

Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and fellow worker— also to Apphia our sister and Archippus our fellow soldier—and to the church that meets in your home: (Philemon 1: 1-2)

I think you get the picture. The early church was a church that met primarily in the homes of believers. They didn’t have church buildings to meet in, so homes became the default location. Yes, believers met in the Temple and in synagogues, but not as an organization–those early believers were part of another institution. Following the biblical model in this transitional period in Western culture opens the door to a fresh move of the Holy Spirit. My favorite way to say it is “House Church–Church in the new, old-fashioned way!”

Please let me clarify something, though. The house church is not the only legitimate model for church. I would never argue that point. The Holy Spirit has used various expressions throughout history to advance the Kingdom of God around the world. The “institutional” church is in a time of seismic shifting, and it will continue to meet and worship and serve. Campuses have and will continue to re-open. Congregations have and will continue to pivot. Hooray!

I am not anti-institutional church. The institutional church has been incredibly good to me and my family. I am deeply grateful for the love, care and nurture I’ve received in the institutional church, and I cherish the friendships those years have developed. And, I’m still a part of the institutional church–the Evangelical Methodist Church is a denomination, after all! But, I am grateful that the EMC is committed to church planting, and to do so in new, fresh, creative ways.

It would have been very easy to simply drop all denominational affiliations…to say that denominations are an abomination (some theologically odd people might agree!), but I don’t believe that to be the case. It is important for me to be a part of the “institution” because it affords me a covering or authority and accountability. I need both. I reflect my submission to Christ through my submission to the District Superintendent and the General Superintendent of the EMC, and I am held accountable for the work of ministry by them, and others who serve the general church.

The House Church Movement is a ministry of the Evangelical Methodist Church, and though I begin as its pastor, we will serve under the Book of Discipline of the Evangelical Methodist Church. We will be accountable to them. We will report to them (but, they do not now, nor will they ever, own my house, or any other property the church might meet).

So, you see, this is not an anti-institutional backlash. This is a genuine attempt to reclaim a biblical model for doing ministry as the church. I pray you’ll join us on the journey.

There are three more “why’s” to follow:

  • House churches meet people’s needs.
  • House churches take place where harvest happens.
  • House churches reflect the priesthood of all believers.

I’ll unpack these in coming blog posts, but in the meantime, don’t forget to pray for The House Church Movement as we launch Thursday, September 17th at 6:30 p.m. Plan to join us if you’re in the north Louisiana area. Check out our Facebook page for more information.

Until next time, keep looking up…

I’m Starting with “Why?”

Sorry, I know the title of this blog is a rip-off of Simon Sinek‘s TEDTalk, and subsequent book entitled Start with Why, but if you’ll bear with me, maybe you will understand why I borrowed the phrase. The premise of Sinek’s book is people who change the world work from the inside-out rather than the outside-in. Using what he called the “golden circle,”most people always start by asking “What?”, move to “How?” before making it to “Why?” The difference makers always start with “Why?” So, let me.

I’m going to start with the “Why” of The House Church Movement and attempt to work from the inside out to explain why I feel compelled to launch this “new” movement. It’s not actually new. House churches have been around as long as there has been a church. The first churches were house churches. Perhaps a better way to state it is The House Church Movement is church in the new, old-fashioned way.

I don’t want to spend too much energy defining the term “house church” for you. I’m going to make a major assumption that you’ll surmise a house church is a church that meets in a person’s house. That’s the stripped down definition, but it suffices for our purposes here. House churches have also been referred to as “simple” churches and “organic” churches. Those terms are often used interchangeably when referring to the idea. No matter the term used, The House Church Movement is a movement whose purpose is to establish churches in the homes of followers of Jesus Christ. I hear you asking the question, “Why?” I’m glad you asked!

There are actually five reasons why my wife, Vanessa, and I are launching The House Church Movement. I’ll take the next five blog posts to unpack each of the five reasons, and as I unpack each one, will delve a little more deeply in the philosophy and theology that underlies the movement (and I believe it is a true movement of the Holy Spirit).

The first “Why?” is because we feel called to launch this movement.

I have made no secret of the anxiety I encountered in vocational ministry over the last two years I served professionally. There was a part of me that was totally unsettled with my inability to develop fruitful followers of Jesus Christ. I don’t blame the people (Lord! No!). I blame myself, but I also blame the institution of the Church. The Church as institution was concerned less with making disciples than it was with survival. The processes and procedures in place far more promoted institutional survival than they did spiritual formation and growth in Christlikeness.

I watched (over 28 years in ministry) as the “Church as Business Model” grew, and pastors were trained as C.E.O’s instead of shepherds. The Church Growth Movement had much (though not all) to do with this transition. It wasn’t long until pastors were pursuing MBA’s in order to lead multi-million dollar mega churches, and developing large staffs to handle ministry, and building more and bigger facilities to handle the ever-increasing crowds. It looked great on the bottom line in terms of nickels and noses, but it did little to enhance the spiritual well-being of the disciples as more and more people became consumers of religion. Witness the continuing decline of faith participation as a percentage of the population even as mega churches continue to grow at the expense of smaller congregations.

For as many as four years, I wrestled with my place in that system. I also know that the dissension within my former denomination added to my anxiety, rendering my capacity and desire to lead the church greatly diminished. I was heart-broken. I was confused. I was tired. I didn’t know much else, but I did know that what I was doing as a pastor was not what God called me to in 1990. After a season of prayer, Vanessa and I discerned it was time to step away from vocational ministry (read that here).

We stepped away from vocational ministry not believing God would call us back to the pastorate. We knew we needed a season of rest. We knew we needed a season to simply worship together. We knew we needed a season to pray. We knew we needed a season to discern further God’s calling on our lives. We are grateful for that season!

During that season, we wrestled with the question, “Does the God who calls us into ministry call us out?” I first thought the answer was yes, but we discerned the answer is no. God doesn’t call us out of ministry. He calls us to different seasons of ministry and different places of ministry. I believe Vanessa and I have arrived at a new season and a new place of ministry. We are entering a church planting season.

The changing landscape of western culture, and primarily the culture of the United States, necessitates new methods and new models for doing ministry and mission in the 21st century. Church planting will be ever more critical to the future of church. Covid-19 has altered the landscape for the traditional church (and I don’t mean traditional in the theological) going forward. No one knows who or how many may return to congregations when society returns to “normal.” The culture will be filled with both un-churched and de-churched people who will be longing for a spiritual connection, spiritual grounding and a spiritual home. Church planting will be the primary means of meeting this need.

So, again, why the house church? Because we feel called to it, just like I felt called to the pastorate in 1990. The calling never left, it simply transitioned in God’s timing. I am like the Apostle Paul as translated by Peterson in The Message:

Still, I want it made clear that I’ve never gotten anything out of this for myself, and that I’m not writing now to get something. I’d rather die than give anyone ammunition to discredit me or impugn my motives. If I proclaim the Message, it’s not to get something out of it for myself. I’m compelled to do it, and doomed if I don’t! If this was my own idea of just another way to make a living, I’d expect some pay. But since it’s not my idea but something solemnly entrusted to me, why would I expect to get paid? So am I getting anything out of it? Yes, as a matter of fact: the pleasure of proclaiming the Message at no cost to you. You don’t even have to pay my expenses! (1 Corinthians 9: 19 MSG)

Who knows? It may all come to naught, or it may reap a harvest ten-fold of anything we’ve ever known. We only know that it’s in the Lord’s hands, and we’re deeply appreciative of the Evangelical Methodist Church for giving us a place to call home as we answer this call.

If you’re interested in knowing more about The House Church Movement, reach out and we’ll chat, or if you’re in the north Louisiana area and desire to join us for our initial gathering, please put September 17th at 6:30 p.m. on your calendar. You’ll find particulars concerning the place of the gathering on our Facebook page.

Until next time, keep looking up…

G.O.R.P….

I am not a hiker, but I have been hiking. So, I know very little about hiking except what I’ve read. I mention hiking, though, because hiking comes to mind when I think about God’s sanctifying grace (yeah, I know, you can’t figure out how my mind works–sometimes I can’t either).

SANCTIFICATION

I am thinking about God’s sanctifying grace because I’ve been studying again the core beliefs of the Evangelical Methodist Church. Here’s what the Church says about sanctification and living a holy life: “We believe in entire sanctification following regeneration, whereby the believer is cleansed from the pollution of sin, saved from its power, and enabled through grace, to love God with all his/her heart,” and “We believe that every Christian is expected to live a holy life, one that is truly Christian.”

Regeneration. Sanctification. Those are three dollar theological words that mean “a new life” and “a holy life” respectively. New life (regeneration) comes when we accept Jesus Christ, and a holy life (sanctification) is what grows out of following Christ. Now, you’re probably wondering, “What does any of that have to do with hiking?” I’m glad you asked.

Do you know what G.O.R.P is? G.O.R.P. is an acronym that stands for granola, oats, raisins and peanuts, or as others have said, “Good old raisins and peanuts.” For a hiker on a journey, gorp is a snack designed to keep the hiker from crashing on an extended trip. It’s hard to pack a lot of food on an extended hike, and g.o.r.p. is sufficient in calories to keep the hiker from experiencing what is known in the hiking world as the “bonk.” A bonk is when a hiker doesn’t take in enough calories and energy and capacity deteriorates, thus preventing one completing the journey. Good old raisins and peanuts is meant to sustain the traveler through the journey, to help the person stay fueled to finish the hike.

That, in a nutshell (no pun intended), is the essence of God’s sanctifying grace. Life is a journey, and all along the way God’s grace is available to us, in different ways at different stages of the journey. It is God’s sanctifying grace that sustains us over the long haul of life. It is His grace made real in the challenging times, when energy and capacity wane…when life happens.

Sanctifying grace is God at work in us through the Holy Spirit to transform us. Our journey, our spiritual journey, is a journey toward transformation. When we come to Jesus Christ and he forgives our sin and gives us a new start, that’s not the end of the journey. In that moment, Jesus does something for us. If justifying grace is God doing something for us, sanctifying grace is God doing something in us. The something He desires to do is make us holy. We hear that word “holy” and we think, “Who me? Holy? No way.” Yet, that is the life Christ call us to.

HOLINESS

Understand, living a holy life is not living a holier-than-thou life. None of us will likely ever live a perfect life, at least that’s been my experience—but that could just be me. But, John Wesley taught that not only does Christ deliver us from the consequence and penalty of sin, he also delivers us from the power of sin. The Apostle Paul does a masterful job in Romans 6 explaining this idea.

(c) John Wesleys House & The Museum of Methodism; Supplied by The Public Catalogue Foundation

John’s brother, Charles Wesley, also does a masterful job capturing John’s teaching with this verse from Charles’ great hymn, O For a Thousand Tongues to Sing:

He breaks the power of canceled sin,
  He sets the prisoner free;
His blood can make the foulest clean;
  His blood availed for me.

As we journey through this life, there will always be temptations to sin. There will be challenges to our faith. There will be crises that cause us to doubt. We will deal with death. We will deal with disease. We will deal with difficult people. We will deal with anger. We will deal with frustration. That is the life. In those times, we need grace, and God gives us grace so that we need not surrender to the baser insticnts of our fallen nature. Christ has given us new life. Christ gives us hope. It is Christ who sustains us through life.

The holiness Christ call us to is different than sinlessness. As Wesley taught it, and we understand it, holiness is nothing more…but also nothing less…than love for God and love for neighbor. It is to love as God loves. Jesus gave us two great commandments. We find them in Mark 12: 29 – 31: “The most important one,’ answered Jesus, ‘is this: ‘Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.

The spiritual journey of life is about growing up in love. It is growth, and growth is a process. We don’t miraculously love as God loves. Oh, that it would be so simple. Growth is a process, and holiness is a process. Yes, there is, in one sense, where we are made holy by the work of Christ on the cross, but holiness that is lived out occurs over time. Don’t be surprised if you didn’t wake up the day after you accepted Christ living a holy life. But also, don’t be surprised if he begins a work in you, too.

C. S. Lewis, perhaps the greatest theologian of the 20th century, explains it this way. When he was a child, he often had a toothache, and he knew that if he went to his mother, she would give me something which would deaden the pain for that night and let him get to sleep. But, Lewis said, he did not go to his mother–at least not till the pain became very bad. And the reason he did not go was this: He did not doubt she would give him the aspirin; but he knew she would also do something else. He knew she would take him to the dentist the next morning. He could not get what he wanted out of her without getting something more, which he didn’t want. He wanted relief from his pain; but he couldn’t get it without having his teeth set permanently right. And he knew those dentists; he knew they would start fiddling about with all sorts of other teeth which had not yet begun to ache. Our Lord, says Lewis, is like the dentists. Lots of people go to him to be cured of some particular sin. Well, he will cure it all right, but he will not stop there. That may be all you asked; but if you once call him in, he will give you the full treatment.

Sure, most of us don’t wrestle with big sins…even the day after accepting Christ. You know, like murder and stealing and lying. No, what we deal with are much more subtle sins…like selfishness, jealousy, greed and envy. Those sins need transforming, too, and when we struggle with those along our journey, when they sap us of our energy and capacity to love, it’s then we need grace, and the promise of the Gospel is that God gives us His grace—His sanctifying grace—to give us strength, to give us energy, to give us hope in the face of the struggle so that we move closer to the place…closer to the destination…closer to the trailhead…closer to holiness.

What is our G. O. R. P.? What sustains us so that we make it to the end? What makes us holy? I remind us again of the disciplines of the spiritual life—prayer, solitude, fasting, accountability. We know about bible study, too. Another is submission. All of these are the disciple’s G. O. R. P. They strengthen us and grow us in holiness.

There is another one, too. It is the sacrament of Holy Communion. There is strength here. There is grace here. At the Lord’s table, we are reminded of love, and we’re reminded to love. And, we’re reminded that love is sacrifice. It is sacrifice that the Apostle Paul calls us to in Romans 12: 1 – 2—the surrender of ourselves to Christ:

Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.

We recall Christ’s sacrifice for us, and we see in it his sacrifice, and we acknowledge he calls us to the same sacrificial life. At the Lord’s table, we find strength for the journey. Here we are enabled to keep moving forward.

The Australian coat of arms pictures two animals—the emu, a flightless bird, and the kangaroo. The animals were chosen because they share a characteristic that appealed to the Australian citizens. Both the emu and kangaroo can move only forward, not back. The emu’s three-toed foot causes it to fall if it tries to go backwards, and the kangaroo is prevented from moving in reverse by its large tail. In the following of Jesus, G. O. R. P. helps us be like the emu and kangaroo, moving only forward, never back…becoming more like Jesus everyday–that is holiness…that is sanctification.

Until next time, keep looking up…

Simply Jesus…

It really is all about Jesus! It being, of course, the Christian faith. I remember a parishoner named Mr. Joe who, as he departed every Sunday, would simply say, “Just give ’em Jesus.” I think that phrase sums up what the Evangelical Methodist Church means when it states “We believe each person must acknowledge the Lordship of Jesus Christ and be born again before he/she is a true Christian.”

A Matter of Grace

We can search the depths of theology and philosophy and discover one verse which, in its essence, sums up all God offers His creation, and we find it in a late night conversation Jesus had with a Pharisee named Nicodemus. Of course, it’s John 3: 16—“For God so loved the world that He gave His only begotten Son, that whosoever should believe in him would not perish but have everlasting life.” Let us be careful not to let the familiarity of the words lessen their power.

We are nothing apart from faith in Jesus Christ, and it is faith in Jesus Christ that gives us new life, that transforms us from what we were (a sinner), to what He intends for us to be (a sinner saved by grace). I am reminded that a relationship with Jesus Christ is all about grace–God’s grace.

We Wesleyans walk the Wesleyan way of salvation. Along that Wesleyan way are several “movements” of God’s grace. One of those movements is of justifying grace. It is this justifying grace of God at work in that moment that one comes to faith in Jesus Christ. The theological term for that moment is regeneration.

John Newton, in his famous hymn Amazing Grace, wrote of this moment of regeneration:

‘Twas grace that taught my heart to fear,
and grace my fears relieved;
how precious did that grace appear
the hour I first believed.

Newton wrote his classic hymn on a slave ship bound for England on March 10, 1748, as he endured a raging storm on the high seas. That evening, Newton cried out to God, and his life was forever changed. He wrote of that evening, “I cried to the Lord with a cry like that of the ravens which yet the Lord does not disdain to hear. And I remembered Jesus whom I had so often derided.”

Regeneration

Justifying grace (regeneration) is that moment in time when we realize that God accepts us just as we are, and we say “yes” to his offer of salvation, and our eyes are opened to the love and companionship of God. Justifying grace (regeneration) is about saying “yes” to God.

The problem is that we need help when it comes to a restored and right relationship with God. The Good News is that God wants to help. God didn’t come to offer us things (like money or power or success or possessions) that we think will make life full, or us happy. God sent His Son Jesus Christ to offer us a relationship that is a relationship of love that flows out of His self-giving nature.

Regeneration happens in that moment when we accept the relationship God offers in his Son, Jesus Christ. We are justified in that very moment. This moment of acceptance is commonly referred to as conversion. It is what happens inwardly at that moment when most people would say, “I’ve been saved!” But the phrase “I’ve been saved” does not mean that conversion is ended. Rather it means we have begun a more adventurous portion of the journey that is God’s salvation.

We can just as easily say, “I am saved,” or “I am being saved,” for conversion continues when we find new ways of accepting Jesus Christ as Lord and Savior. Like when we come to a better understanding of ourselves, and when we come to a better understanding of the claim God is placing on our lives, but more about that in a later blog.

A Gift

Here is where it gets sticky and we have difficulty accepting God’s offer of salvation. Let me explain why. We have been taught all our lives that America is the place where hard work and determination meet opportunity to produce wealth and success. While there are exceptions we all could point to, we realize the American dream is fueled by hard work and determination. Gary Player, the legendary golfer and a South African, understood this attitude. He said, “The harder you work the luckier you get.”

The American attitude is an up-by-the-boot-strap mentality, and that attitude is what has made America great. Isn’t it ironic, then, the American attitude, that up-from-the-boot-strap mentality, is a major stumbling block in our acceptance of God’s offer of salvation. We know that hard work and determination are what make the measure of success, so we find it totally unreasonable that God would offer us salvation at no cost. Surely we have to do something to earn this salvation. We can’t do anything. But God does not give us something for nothing, and our salvation has come at great cost. It cost Jesus Christ his life.

All we can do is accept God’s offer or reject it. It is totally a free gift to us, and our acceptance of that offer is an act of faith. It is not our work, nor is there any work we can do to deserve or earn it.  This work is what Jesus Christ has done for us in the grand plan of God’s salvation. Listen to how the Apostle Paul describes it:

But now God has shown us a different way of being made right in his sight–not by obeying the law but by the way promised in the Scriptures long ago. We are made right in God’s sight when we trust in Jesus Christ to take away our sins. And we all can be saved in this same way, no matter who we are or what we have done. For all have sinned: all fall short of God’s glorious standard. Yet now God in his gracious kindness declares us not guilty. He has done this through Christ Jesus, who has freed us by taking away our sins. For God sent Jesus to take the punishment for our sins and to satisfy God’s anger against us. We are made right with God when we believe that Jesus shed his blood, sacrificing his life for us. God was being entirely fair and just when he did not punish those who sinned in former times. And he is entirely fair and just in this present time when he declares sinners to be right in his sight because they believe in Jesus. (Romans 3:21-26).

The faith that responds to this offer is an act of trust and self-abandonment by which we no longer rely on our own strength but commit ourselves to the power and guiding word of him in whom we believe.  Gratitude becomes the motivation for the life that follows the acceptance of this great gift.

God has given us the freedom to accept or reject his offer. He doesn’t interfere with that decision (that’s what makes a Methodist), but he does appeal to our intellect. Faith is not an unreasonable endeavor. When we engage our minds in the pursuit of God it is God engaging us, for how can we even begin to comprehend what does not exist. When we recall the testimony of countless saints who have gone before, it is God engaging our minds. God has given us the capacity for reasonable reflection. He engages our intellect as we make our decision.

God also touches our emotions. Gratitude and appreciation, love and compassion, joy and relief are all ways we respond with great enthusiasm, but we do not depend on those feelings for the foundation of our faith, for feelings wane. With each passing event of life we ride a roller coaster of emotions, but our faith in Christ is sure in the midst of life, and God touches our emotions to aid in accepting God’s great offer of salvation.

God makes this offer because He loves us. He loves us unconditionally. He doesn’t love us because we’re perfect. He loves us in spite of the fact we’re not perfect. If I might quote another old hymn of the church:

Just as I am, without one plea,
But that Thy blood was shed for me.
And that Thou biddst me come to Thee,
O Lamb of God, I come, I come.

“But I can’t change,” you say. That’s what John Newton thought, too, until he experienced the grace that caused him to write:

‘Twas grace that taught my heart to fear,
and grace my fears relieved;
how precious did that grace appear
the hour I first believed.

Accept God’s offer of grace, justifying grace, and His grace will continue to work through you and in you, taking you to the next step on the journey to full salvation.

Regeneration–it is simply Jesus!

Until next time, keep looking up…

Fill ‘er Up…

I hope I’m not being presumptuous in writing about the beliefs of a denomination I’ve only been a part of for two months. Who am I to presume I know what the Evangelical Methodist Church believes? I can only know what I read, and I read that “We believe in the Holy Spirit who illuminates the Word of God, reveals Christ to the world and empowers believers to serve God.” While illumination and revelation are integral parts of the work of the Holy Spirit, I want to focus on the task of empowering believers to serve God.

As believers in the Wesleyan lineage, we believe that God empowers us for living a holy life, and the Holy Spirit is the agent in our lives that leads us into holiness. The Holy Spirit is almost the forgotten person of the Trinity (Father, Son & Spirit). We don’t often hear much about the Holy Spirit because we (if we’re honest) just don’t know what to do with the Spirit.

The Holy Spirit

The Holy Spirit gave birth to the Church when the promised Spirit descended on a small group of believers gathered in a upper room in Jerusalem (Acts 2). There was an explosion of power that day which propelled that small group of believers in Jesus Christ to go out into the streets and preach the good news that Jesus was alive. It was the fulfillment of the promise Jesus made to the same disciples when he gathered them together in the days preceding his crucifixion. He said, “It’s good that I go away, so I can send the Holy Spirit. And, the Spirit will guide you into all truth.” That’s the Lynn translation. Find his entire discourse here.

The church has been guided by the Holy Spirit ever since. The Spirit was promised, not only to those early disciples, but to us, too. All who believe in Jesus Christ are called to live the Spirit-filled life. Don’t let the phrase “Spirit-filled” scare you. We’re not talking about dancing around in a frenzy and speaking in unknown tongues…although that’s exactly what happened on the day the Holy Spirit fell upon the believers in Jerusalem. They went out into the streets and testified of the things of God so that everyone who heard, heard in their own languages. That’s one of the things we need to understand about the gift of tongues, and I believe it’s a true gift of the Spirit. Speaking in tongues is like every other gift of the Spirit…it is given to one for the benefit of others. But, I digress. I don’t mean to talk about the gifts of the Spirit, but rather the gift that is the Spirit.

The Holy Spirit is a gift—to the church and to individual believers. Jesus said the Spirit will serve several purposes in our lives. The Spirit will convict the world of sin, and of God’s righteousness and of judgment (John 16: 13), and in Romans 8, Paul says the Spirit will help us in our weakness and pray for us when we don’t know what to pray. There we see the work of illumination and revelation, but there is more work to be done.

Ephesians–Be Filled

The Apostle Paul encourages the believers in Ephesus to “be filled with the Holy Spirit,” yet he does it in an interesting context. In Ephesians 5, Paul cautions believers regarding their behavior, reminding them that a relationship with Christ changed them. So, he says in verse 15: “Be careful how you live.” He says, “Don’t be foolish, but rather be wise. Take advantage of every opportunity.” Then, in verse 18 he cautions them to not “be drunk with wine, because that will ruin your life.

We read verse 18 and our first reaction is that Paul is making a case against believers drinking. Is Paul telling Christians not to drink? Not really. Paul wasn’t a tea-totaler, and he would instruct his protégé, Timothy, to take a little wine for his stomach. Wine was a common beverage in the first century, and Jesus himself drank wine. Don’t forget that Jesus even turned water into wine at a wedding (the best wine). This passage is not a case against drinking wine (nor is this blog an endorsement). It is a case against getting drunk. More particularly, it’s a case against getting drunk as a religious activity.

There was in Ephesus a great following of the god Dionysus, the Greek god of wine. The worship of Dionysus included drinking, drinking and more drinking with lots of frenetic dancing thrown in. Think “frat party” here and you’ll have a good idea of their religious service. Followers would drink and dance until they were drunk. The belief was that if they could get totally wasted they could then open themselves to the fullness of the god, Dionysus. That’s the culture these new followers of Christ were coming out of, and Paul says, “You don’t have to do that!”

Paul knew (and we know) that life is challenging. Here’s the reality: between the time we come to trust Christ and the time we enter heaven, life happens. Life doesn’t go swimmingly just because we come to Christ. The problems we had before are likely the same problems we have after. The same temptations we had before are probably the same temptations we have after. The temptation is that when we face the challenges that life presents us, we’re want to reach back into the old life and deal with those challenges in the old way. Paul is saying, “Don’t do that!” He’s telling the Ephesians they don’t have to reach back into their old life because in this new life there is a new way to be filled with the power of God. This new way is to be filled with the Holy Spirit.

Paul says that rather than be filled with wine, be filled with the Holy Spirit. There are some who believe this filling by the Holy Spirit is one in which we get carried away in a frenzy. Paul isn’t talking about running up and down aisles, jumping pews or speaking in tongues. The verb he uses helps us understand what he means. He uses a word that means to be “under the influence.” To be filled with the Spirit is to be under the influence of the Holy Spirit. Of course, we’re prompted to ask “How do we come under the influence of the Holy Spirit?” Paul’s use of the verb helps us understand that, too.

First, the verb is an imperative. That means it’s a command. It’s not an option. Being filled with the Holy Spirit is not something reserved for pastors and worship leaders. It’s something that’s intended for every believer. Every believer is given the Holy Spirit as a seal when we come to faith in Christ, and so it is God’s desire that each believer live under the Spirit’s influence. Rather than being under the influence of some alcoholic beverage, or the influence of some other outside source, live under the Spirit’s influence.

Secondly, though, the verb is in the present tense, which speaks of a continuous action. It’s not a one and done thing. Filling is meant to be an on-going process—an on-going experience. A lot of people have had mountain-top moments on their journey of faith. A mountaintop moment is like Peter, James and John had when they went with Jesus up Mount Tabor and saw him transfigured. They wanted to stay there. In that moment, they were just so close to God. But, mountaintop moments fade because life is lived in the valley. This filling Paul talks about is meant to be an everyday kind of filling that sustains us through life in the valley. It’s meant to influence us every day. We can’t fill our cars up with gas once. We have to fill them up continually.

Thirdly, the verb is in the passive voice. It means this filling is something that is done to us. We can’t fill ourselves. We can only put ourselves in a place where God can fill us. How do we do that?

The Filling Stations

First, we ask. Have we ever asked God to fill us with His Spirit? Every day we can ask God to fill us.

“Fill me as I go to work today, Lord.”

“Fill me with your Spirit, Lord, as my spouse and I deal with this issue.”

“Fill me as I face my boss today.”

“Fill me as I deal with this health issue.”

If we’re not under the influence of the Holy Spirit, we’re going to want to revert to old, and even self-destructive ways, to face the challenges of life. Simply ask. Jesus said in Luke 11:13: 13 “So if you sinful people know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him.”

Second, we worship. Worship puts us in the place where we can experience the Holy Spirit. Paul says “singing psalms and hymns and spiritual songs among yourselves, and making music to the Lord in your hearts.” Regular worship is part and parcel to being continuously filled with the Spirit. We experience God and are drawn closer to Him.

Third is fellowship—connecting with other believers. Paul stresses that fact throughout his letter to the Ephesians. He says, “Submit one to another out of reverence for Christ” (5:21). The Christian life is not a “one-person show.” We need each other. We cannot, and we will not, be filled with the Spirit unless we connect with the body of Christ and other believers.

Finally, we connect with God’s word—the Bible (for illumination and revelation). When we open the pages of the Bible, the Holy Spirit feeds our souls. Simply reading the words opens us to experience God in new and life-changing ways.

I hear some of you saying, “Well, I just don’t get much out of it when I read the Bible. I can’t feel anything we I read it.” Trust me. Just the act of reading the Word opens us—even if we don’t feel it. Look, we’re not always going to “feel” God doing His work. Just because we don’t feel it, doesn’t mean He’s not doing it. God is faithful and He will fill us. We just have to put ourselves in the place where we can be filled.

To be filled is to be empowered by the Holy Spirit–empowered to live the holy life.

Until next time, keep looking up…