Category Archives: Spiritual Life

LITURGY, THE BIBLE, AND CHRISTIAN GROWTH

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https://www.amazon.com/You-Are-What-Love-Spiritual/dp/158743380X?ie=UTF8&*Version*=1&*entries*=0

James K.A. Smith (aka Jamie) writes with insight and verve. He is a deep thinker who wants us to know that there is more to life than thinking. More on that in a moment.

I’ve read four of Jamie’s books: Letters to a Young Calvinist (reviewed here: http://www.patheos.com/blogs/jesuscreed/2013/06/15/david-g-moore-i-guess-im-not-a-calvinist/), Desiring the Kingdom, How (Not) to be Secular, and his latest, You are What You Love (YWYL). YWYL is designed as a more accessible version of Desiring the Kingdom, but I found both worth reading.

There is much to appreciate about the project Smith calls “cultural liturgics.” Smith has sniffed out a pervasive and naïve notion at least among American Christians: the idea that thinking alone is adequate to form us in the way Christ intends. Smith’s concern here is well founded as one can find many examples of Christians who once stuffed their heads with Bible knowledge only to find themselves now burned out, disillusioned, and adding to the growing numbers of self-proclaimed evangelicals who seek to work out their salvation autonomously. There is no doubt that Bible knowledge alone does not make one a Christ follower. Jesus warned the Jews to not confuse knowledge of the Scriptures with knowing Him (Jn. 5:39,40).

Smith forcefully argues that Bible knowledge alone is not enough. Some believe he falls prey here to a false dichotomy in correcting this error. I think that charge is unmerited. Smith gives some explicit disavowals to the contrary. Also, the body of Smith’s work makes clear that he is no anti-intellectual. Something else must be afoot rather than simply advocating a simplistic either/or option of head versus heart.

I agree that we are not just (a modifier Smith wisely employs on many occasions)“thinking-things” or ‘brains on a stick.” Smith’s view seems to be that formative liturgies are primary while biblical knowledge, essential as it may be, takes a subordinate role of sorts. He writes, “We learn to love, then, not primarily by acquiring information about what we should love but rather through practices that form the habits of how we love.” (Emphasis his)

The examples Smith gives in YWYL to demonstrate that biblical knowledge is hardly adequate for the best Christian formation are ones that sadly glut the evangelical landscape. Granted, there are many pathetic examples of ministers investing an almost magical power in acquiring biblical knowledge, but here is where I have questions. It is easy to see the foolishness of making biblical knowledge alone magical, but that begs a question of sorts. Is biblical knowledge acquired in only one way? That is, do all Christians believe that mere intellectual apprehension of biblical data is the proper way to learn Scripture?   Smith’s monolithic description of gaining bible knowledge does not consider the myriad of ways, including the healthy ones, where Christians interact with God’s Word.   Yes, we have many bad examples of a simplistic notion that learning the Bible better can automatically make one mature. However, there are Christians who come to the Scriptures with reverence, submission, and a genuine reliance on the Holy Spirit. Proper Bible knowledge is meant to lead us to the person of Christ. Smith never engages with these possibilities. Categorizing the place of all biblical thinking in a monolithically negative manner dismisses what ought to be delved into much further. David Morlan writes in his own review of Smith’s proposal that “he deals with generalities and stereotypes of churches, not actual people and actual churches.”                                                                                              

I would argue there is more of a both/and dynamic with thinking and formation rather than formative liturgies being primary. II Corinthians 10:3-5 and Romans 12:1,2 along with a more integrated/holistic anthropology (which keep the intellectual tethered to the affective) also move in that direction. The latest neuroscience from folks like Antonio Damasio shows that there is more talking going on between the so-called right and left halves of the brain than we previously imagined. I therefore find Smith’s regular refrain that we love things before we know why or that “virtue isn’t acquired intellectually but affectively” unpersuasive.

Smith claims that our “primary orientation to the world is visceral, not cerebral.” In my own discipleship ministry with men I first cover trusting God when suffering intersects one’s life. I take the men through an in depth study of Habakkuk. It is heavy biblical input while candidly working through issues of sorrow, grief, and the important role of lament. I don’t find it possible or prudent to separate the so-called visceral from the so-called cerebral. New Testament scholar, Patrick Schreiner, voices a similar concern: “I still personally wonder if the picture Smith paints is actually too neat. Maybe the process of theological anthropology is too complex to break down into humans primarily being this or that. Because isn’t the intellect a part of the body’s and heart’s process of desiring”?                                                      

Jamie Smith makes all of us think more deeply about the Christian faith. I for one have benefitted from his gifted pen, even, and maybe especially so, when I disagree with him.                                                                                                                                                      

[I am grateful to Jamie Smith for his quick response to my questions. I am also appreciative for Dennis Okholm and Scot McKnight taking the time to interact with me over the role of liturgy in spiritual formation. I alone take responsibility for the views expressed in this review.]

NO LONGER IN KANSAS

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Some early reflections from a new course/writing project:

There are three things I’ve noticed about Christians who keep growing: They are teachable (you could say humble), pain has caused them to wrestle more honestly with the Christian faith, and they are curious/hopeful that there is much more to the Christian faith than what they presently experience.

To those of us in teaching positions we must have these qualities as well.  Dr. Howard Hendricks liked to say, “You can’t impart what you don’t possess.”  And Dr. Luke wrote, “A pupil is not above his teacher; but everyone, after he has been fully trained, will be like his teacher.”  (Luke 6:40)  Do you want people to embody the same virtues which characterize your life?

Those of us who teach need to work hard at saying things clearly and in ways that fire the imagination.  Thomas Paine’s approach in Common Sense reminds us of the former, while writers like Chesterton and Lewis help with the latter.

HIGHER LIFE TEACHING

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I heard a sermon this past summer which had many good things in it, but the preacher made some sweeping speculative comments in the application which could raise a number of unnecessary problems for those listening.  Specifically, he seemed to be articulating a “higher life” vision of Christian growth.  That is, once you are truly broken, you kind of enter a new reality where struggle considerably dissipates.

I don’t entirely disagree as there is literature throughout church history which has themes moving in that direction.  I have also experienced a bit of it myself.  The problem was that this preacher did not balance it with alerting us to the continued struggle.  Since many listening pretty much assume the preacher is correct on all counts, I was a bit concerned by the lack of clarification in his comments.

PREPARATION

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As heirs of the Protestant Reformation, we revel in God’s grace.  This is a good thing.  However, any good thing can become a bad thing if we forget other important truths.  We don’t have to work for our salvation, but we are to work it out (Phil 2:12,13).  It was the grace of God which motivated Paul to work hard (II Tim. 2:1-7).

Whenever I see someone going to great lengths to be the best they can be, I am humbled by Paul’s statement that many do it for a perishable wreath while we run for an imperishable one (I Cor. 9:24-27).  When I see someone giving intense effort and focus to something other than building up God’s kingdom I am humbled by my apathy.  Here is a good example of what intense focus looks like:

https://www.youtube.com/watch?v=sy8Noy0qt3k

SERMON ARCHIVE

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Reading through all my sermons and landed on a rather arresting application I gave in one from July 20, 1997:

“Each night as you fall asleep imagine that your bed is your casket.”  My point, of course, was not to be unduly morbid.  Rather, it was to spend a few moments reminding one’s self of memento mori (“remember you are mortal”) and order your life accordingly.  Ps. 90:12!

WHO IS MORE COMPELLING: LBJ OR JESUS?

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When it comes to writing history, Robert Caro is a giant among men.  This past year, Caro released the fourth installment of his projected five-volume biography of the 36th president of the United States, Lyndon Baines Johnson. Caro has devoted nearly 40 years researching and writing The Years of Lyndon Johnson, and he does not appear to be letting up anytime soon.  Caro’s life ambition crystallized in his mid-thirties – to write the definitive biography of LBJ, a biography that would truly stand the test of time.  This goal has propelled Caro vocationally throughout the lion’s share of his life and now sustains him into his sunset years.

Caro’s The Years of Lyndon Johnson has served to percolate increased interest in the 36th president and to position its author as an internationally recognized biographer.  Yet, as interesting as Caro’s ever expanding biography of Johnson is, a public intrigue with Caro himself has also piqued.  Indeed, Caro is a fascinating figure; we might even say a cultural icon.

Caro is eccentrically devoted to his life’s work. His lifestyle and work ethic resemble a 21st century sweatshop, albeit civilized.  For decades he has slavishly worked seven days a week, rarely breaking his routine even for holidays.  He enjoys no professional help, no research assistant or transcriptionist.  Caro foregoes modern conveniences such as a personal computer, preferring to draft his manuscript in longhand.  He dresses in a suit every day, only to work in solitude in his Manhattan office.  Caro’s office is a Byzantine gamut, littered with copious notes, stacked files, marked books, and walls covered with charts and graphs.  Eyewitnesses testify that Caro’s work environment more resembles a war room than a writing den.

Caro’s life-long effort to unearth Johnson’s life in pedantic detail is impressive enough, but not altogether satisfying for the accomplished author.  Rather, Caro aspires to know the mind and heart of Johnson; not merely Johnson’s actions, but what propelled his actions.  Thus, Caro has coupled with his assiduous research a practice of imbibing Johnson’s way of life.  Over the years, Caro has relocated his family in order to spend extensive time in Texas, Washington and even Vietnam.  All of this has been in an effort to feel what Johnson felt, see what he saw, and know what he knew. Herein lies Caro’s genius.  He is driven by a desire not merely to master the facts of Johnson’s life, but to know the very essence of the man.

As followers of Christ, perhaps we can learn something about discipleship from Robert Caro.  When we weigh Caro’s devotion to Johnson in the scales of our pursuit of Christ, we may be found wanting.  Caro has settled for nothing less than a deep and personal knowledge of his subject, LBJ.  Too many Christians settle for a superficial knowledge of Christ that fosters a superficial commitment to Him.

But, we need not look to Caro to be chastened. We can simply look to the Apostle Paul, who aspired to know Jesus, writing, “I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord… that I may know him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death” (Phil 3:8,10).

Our eccentric commitment may never be classified alongside Robert Caro’s in the world’s eyes, but knowing Jesus – and laboring to make him known – will prove unmatched in personal benefit and eternal consequence.

HT: www.jasonkallen.com, April 5, 2013

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Allen’s post carries the title, “Robert Caro & the Pursuit of Knowing Christ.”
I changed the title to make sure more would read his terrific piece and not lose interest when they immediately saw a name which was unfamiliar.  Most know who LBJ is, few know of Caro…though the latter is a pretty remarkable fella!

WORN OUT BUT STILL TRUSTING GOD!

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The imagery mentioned in Ps. 119:83 is quite interesting.

“Though I have become like a wineskin in the smoke, I do not forget God’s teachings.”

I dug around a bit as I was baffled by the picture the Psalmist paints.  It turns out that ancient people hung a wineskin inside a tent to absorb the smoke from the fire.  As you can imagine, this kind of use led to the wineskin becoming dry, brittle, and of little use.  This is the raw emotion of an honest believer who clings to God even when it seems insane. 

If you presently feel this way, know that you are in very good company.

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