A Response to Tyranny

Do not think that in the king’s palace you will escape any more than all the other Jews. For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father’s house will perish (Esther 4:13-14 ESV).

Prior to the events that convulsed the entire world in the mid-20^th century, a group of Lutheran and Reformed churchmen and theologians penned and signed a document remarkable for its prescience and courage. For some, including Dietrich Bonhoeffer, their signature was costly indeed.

The Barmen Declaration was written in May of 1934 by Karl Barth, Hans Asmussen among others, representing some leaders of the German Evangelical Church. It was a direct repudiation of many of the claims of their church’s developing relationship with the Third Reich. It was a response to one of the earliest efforts of the Nazi Party to control society, in this case by co-opting the Protestant Churches into a single Protestant Reich Church headed by a single bishop and representing “German Christianity.” The process had its collaborators from within the church. For a good synopsis see “The Protestant Church in Hitler’s Germany and the Barmen Declaration” at http://www.gci.org/history/barmen .

Here are a few of the highlights of the Barmen Declaration:

We declare before the public view of all the Evangelical Churches of Germany, that the unity of this confession and thereby also the unity of the German Evangelical Church is severely threatened. . . .

Together we may and must, as members of the Lutheran, Reformed and United churches, speak today to this situation. Precisely because we want to be and remain true to our various confessions of faith, we may not keep silent . . .

We repudiate the false teaching that there are areas of our life in which we belong not to Jesus Christ but another lord . . .

We repudiate the false teaching that the church can and may . . . set up special leaders (Fuhrer) equipped with powers to rule . . .

We repudiate the false teaching that the state can and should expand beyond its special responsibility to become the single and total order of human life, and also thereby fulfill the commission of the church.

For the entire declaration see: http://www.sacred-texts.com/chr/barmen.htm .

Difficult times produce enduring faith statements. The Manhattan Declaration spearheaded by Robert George, Timothy George, and Church Colson in September, 2009, and endorsed by many Catholic, Orthodox, and Evangelical leaders addresses social issues critical to the contemporary church – it is a statement of commitment to stand for specific principles of the sanctity of life, the sanctity of marriage, and religious freedom. Its premises are prescient and its authors and signatories may yet be seen as courageous. A pertinent section:

While the whole scope of Christian moral concern, including a special concern for the poor and vulnerable, claims our attention, we are especially troubled that in our nation today the lives of the unborn, the disabled, and the elderly are severely threatened; that the institution of marriage, already buffeted by promiscuity, infidelity and divorce, is in jeopardy of being redefined to accommodate fashionable ideologies; that freedom of religion and the rights of conscience are jeopardized by those who would use the instruments of coercion to compel persons of faith to compromise their deepest convictions (Manhattan Declaration, emphasis mine).

For the entire document see http://www.manhattandeclaration.org/the-declaration/read.aspx.

As if in fulfillment of prophecy, the Obama administration through a department of Health and Human Services mandate has recently required many people of faith to “compromise their deepest convictions.” All institutions run by religious organizations which employ or serve individuals not of their own faith were required to supply health insurance which includes coverage of both birth control and abortion-inducing drugs. 

The U.S. Conference of Catholic Bishops responded with a pastoral letter which has been shared in pulpits throughout the land. In part, it states:

And as a result, unless the rule is overturned, we Catholics will be compelled to either violate our consciences, or to drop health coverage for our employees (and suffer the penalties for doing so) . . .

We cannot – we will not – comply with this unjust law. People of faith cannot be made second class citizens. We are already joined by our brothers and sisters of all faiths and many others of good will in this important effort to regain our religious freedom. Our parents and grandparents did not come to these shores to help build America’s cities and towns, its infrastructure and institutions, its enterprise and culture, only to have their posterity stripped of their God-given rights . . .

Alexis de Tocqueville in Democracy in America (1835, 1840) saw tremendous strength in the many voluntary societies of our culture, whether churches, political organizations, or social circles with specific mandates and missions. We might call these mediating institutions.

“As Yuval Levin noted in National Review Online last week, institutions such as the Catholic church represent a mediating layer between the individual and the state. This layer, known as civil society, is one of the principal differences between Western liberal order and the socialist view . . . The attack on Catholics is, Levin concludes, ‘an attack on mediating institutions of all sorts moved by a genuine belief that they are obstacles to a good society’.” (Jonathan V. Last in The Weekly Standard).

Since the outbreak of the controversy, the White House on Friday offered a compromise – insurance companies, not faith-based employers, would have to pay for these employee benefits.  Some have simply called this a shell game. So, since the outbreak of a stiff backlash from many quarters, there has been some backpedaling, but hardly a surrender of policy objectives from the administration, objectives which directly assault the concerns expressed in the Manhattan Declaration. Can we really be confident that this assault is over, or is this only a shift in tactics?

The scripture quoted at the outset of this entry is taken from the book of Esther. In the reign of the Persian despot Xerxes (Ahasuerus), powerful political forces led by a man named Haman had engaged in intrigue to eliminate the covenant people. The question is, Are we now in such a moment of peril? Certainly death and extermination are not threatened (except to the unborn), but has the fundamental right to religious liberty been threatened in a pervasive way? If so, the lesson of Queen Esther is preserved in scripture as a lesson for people of faith of all ages: Do not think that in the king’s palace you will escape any more than all the other Jews. For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father’s house will perish (Esther 4:13-14).

The Apostle Paul's Facebook Page

I have a confession to make: I’m a facebook ignoramus. I’ve been on the social networking site for a year or two and I’ve collected a number of friends but the medium still baffles me. The same holds true with LinkedIn. If I want to speak to someone or show them my pictures, I like to keep it personal, as in between you and me. So I just send a personal e-mail with an attachment. I rarely post anything for my whole network to see at one time, and I don’t check my friends’ postings that often. My son Tom called me a facebook wallflower. I’ve come to the dance but I just sit in the corner – I don’t say too much myself and nobody much speaks to me.

Truth be told, I am usually on the laggard’s end of the so-called diffusion of innovation curve. That curve says that new technology catches on with the population in a kind of bell-curve with 20 percent of the population at the receptive front end, most folks who “go with the flow” in the middle 60 percent, and the laggards in the final 20 percent. Luddites belong on the final 3 percent and never do get with the program – they may be better off for their choices, I’m not to say.

It works something like this: The first time I got an answering machine when making a phone call (remember when that was an innovation?) I thought, “I’m not going to talk to a machine and I’ll certainly never get one of these depersonalizing monstrosities myself. I mean, it’s like talking to HAL in the movie 2001.” Now, nearly a lifetime later, when I get no answer and no answering machine, I wonder, “What’s wrong with these folks, are they so anti-social that they don’t want to know who’s calling or why?” But that’s only after being in the last 10 percent in the buy-in on the original invention. The first time I read an e-mail, maybe in 1993, I thought “This is never going to catch on.” My guess is I’ll finally get facebook figured out, once everybody else on the planet has.

I think the Apostle Paul was just the opposite. He was on the front end of innovations. I was really intrigued to find his facebook page. Actually, he has several of them, but Romans Chapter 16 is one of the most interesting. I count thirty “friends,” ranging from Phoebe of Cenchreae to Philologus, Julia, Nereus, Nereus’s sister and Olympas. He posts things on their wall – sometimes just a greeting, sometimes a commendation (Beloved Persis has worked hard in the Lord), and sometimes an instruction (Welcome Phoebe and help her in whatever she may need from you). Several of his friends are on group sites (Greet the church in Prisca and Aquila’s house). Near the close of the chapter he also sends messages on behalf of eight co-workers (Timothy, Lucius, Jason, Sosipater, Tertius, Gaius, Erastus, and Quartus) – he lets them use his page to do so – “I Tertius, who wrote this letter, greet you in the Lord.”

These are people with whom he travelled, lived, toiled, suffered, and worshipped. These relationships were the result of hands-on, out of the comfort-zone ministry. That puts real life behind the friend postings. “Greet Rufus, chosen in the Lord; also his mother, who has been a mother to me as well.”

In addition to posting encouraging, instructive, or just chit-chatty notes on the walls of his friends he is also an early advocate of de-friending. “(W)atch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them.” We see this kind of personal yet public communication in many of Paul’s letters -- the first-century version of the facebook page. What do we learn from it? Several things, I think.

1) The apostle Paul really was an innovator, and not just in the area of communication. His vision for bi-cultural churches made up of Jews and Gentiles was never really understood by many of his contemporaries and was a source of much of the persecution he faced. Yet, this did not hinder him from spreading this God-inspired vision of spiritual innovation, rooted in a Gospel meant for all ethnic groups, despite criticism, obstacles, and obstructionism. This is the price of innovation. He consistently taught his entire network, But now in Christ Jesus you who were once far off have been brought near by the blood of Christ . . . For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God (Eph. 2:13).

2) Paul’s innovative vision helped him to build bridges to others. He understood that without a conscious, pro-active effort to cross social, ethnic, political, and spiritual barriers the Gospel gets locked up in certain ethnic groups. He was very serious about fighting against this all-too-human tendency to keep the good news to ourselves and those like us. This can only be done through relational bridge-building.

3) Paul was a man of contemplation and prayer. At the same time he was intensely social. I admit I find this trait difficult to imitate -- most of us tend in one direction or the other, a typical Myers-Briggs I(ntrovert) or E(xtrovert), but rarely both. He built relationships and teams of people to perform the ministry of planting churches and preaching the word in environs where Christ was not known. He was always surrounded with real-life friends, not just virtual friends, who traveled and toiled with him in ministry. He also found time to pray consistently and spend serious time in the desert of Arabia hearing from God.

4) Paul worked at communication. He wrote letters (including his facebook-like greetings pages), sent co-workers as delegates to the churches, spoke with God constantly about the churches he cared for, and made frequent personal visits when possible, despite arduous journeys. He also accepted his limitations (such as a jail cell) and made the best of his circumstances without losing track either of his vision or his social network. I’m sure he would have been a creative and avid user of facebook for purposes of the Gospel.

This is not an appeal to become facebook or twitter fans (or whatever innovation is next), but to understand the power and value of relational bridge-building in living a joyful and effective Christian life. It’s never too late to begin building a social network of real friends.

A Time to Reflect

And God said, “Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and for years, and let them be lights in the expanse of the heavens to give light upon the earth” (Genesis 1:14-15 ESV).

It is customary in our culture to take time to reflect during the New Year season. We consider the previous year and look forward to the year to come, perhaps making a list of resolutions, re-visiting personal goals, or just making a mental note of desired improvements. Seasons of self-reflection are recommended in Scripture. With the aid of the Holy Spirit we are called to consider the direction of our lives. As the psalmist implored, Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting! (Psalm 139: 23-24 ESV). Paul exhorts the Corinthians regarding the communion, Let a person examine himself, then, and so eat of the bread and drink of the cup (I Cor. 11:28). And again, to the same Corinthians, Examine yourselves, to see whether you are in the faith. Test yourselves (II Cor. 13:5).

Our custom of reflecting in the New Year is a function of chronos, chronological time. Our planet completes its journey around the sun and another page is turned. In fact, time is both the catalyst and the object of our reflections. Our reflections, prompted by the time of year become considerations of how we have spent and how we will spend our time. This is another biblical theme, captured by the psalmist. Psalm 90 is a reflection on the nature of time, God’s lordship over it, and our place within it. For a thousand years in your sight are but as yesterday when it is past, or as a watch in the night, and again, So teach us to number our days that we may get a heart of wisdom (Psalm 90:4,12).

The church father, Augustine, reflected in depth on the nature of time in his masterpieces The City of God and The Confessions.

For eternity and time are rightly distinguished by this, that time does not exist without some movement and transition, while in eternity there is no change, who does not see that there could have been no time had not some creature been made, which by some motion could give birth to change, -- the various parts of which motion and change, as they cannot be simultaneous, succeed one another – and thus in these shorter or longer intervals of duration, time would begin? Since then, God, in whose eternity is no change at all, is the Creator and Ordainer of time, I do not see how He can be said to have created the world after spaces of time had elapsed, unless it be said that prior to the world there was some creature by whose movement time could pass (The City of God, XI, vi).

Let them therefore see that there could be no time without a created being . . . Let them also be extended to those things which are before, and let them understand that thou, the eternal Creator of all times, art before all times, and that no times are co-eternal with Thee . . . (The Confessions of St. Augustine, XI, xxx).

In other words, time is a child of the created order.

In general, the scripture speaks of two kinds of time – chronological time (measurable time denoted by the Greek chronos) or season or opportunity, often denoted by the Greek kairos. Though these concepts overlap in both Greek and Hebrew, I think they are helpful distinctions, especially as we examine our use of time in the New Year. As Augustine noted, time is a creature of God. It is also a gift to be stewarded with great care.

We see these concepts side by side in the beginning of the beautiful poem which opens Ecclesiastes chapter 3, For everything there is a season and a time for every matter under heaven (Eccl. 3:1 ESV). The poem goes on to speak of seasons of opportunity for the various events of life.

If I were to make a distinction, I would say for purposes of reflection that chronos is measured time, intellectually understood and precisely defined, like the movement of the planets. Comprehension of kairos on the other hand, is a matter of discernment, even spiritual insight. Winter begins on the solstice, but winter weather may not. There may be a mandatory retirement age in some jobs, but there is a greater or lesser capacity to continue working depending on one’s physical and intellectual vigor.

Discerning the season of opportunity is reflected in our folk sayings: “Strike while the iron is hot,” or “A stitch in time saves nine.” Biblical Proverbs carry a similar meaning, The sluggard does not plow in autumn; he will seek at harvest and have nothing (Prov. 20:4). Jesus tells us, We must work the works of him who sent me while it is day; night is coming, when no man can work (John 9:4). Paul exhorts the Galatians, And let us not grow weary of doing good, for in due season (kairos) we will reap, if we do not give up. So then, as we have opportunity (kairos), let us do good to everyone, and especially to those who are of the household of the faith (Gal. 6:9-10).

Shakespeare ties the concept of chronological time and season of opportunity together, “Time and tide wait for no man.”

The mighty acts of God reflected in prophecy move in sync with his pre-determined seasons, But when the fullness of time (kairos) had come, God sent forth his son, born of a woman . . . (Phil. 4:4). Jesus spoke of the kingdom in terms of ripening seasons, The kingdom of God is as if a man should scatter seed on the ground . . .But when the grain is ripe, at once he puts in the sickle, because the harvest has come (Mark 4:26,29).

So many opportune seasons rise and fall before our eyes -- receptive hearts and teachable moments with our children, opportunities to serve our neighbors or minister to our parents or church family, job prospects, and political or economic climates ripen or sometimes rot as we observe. It was often the job of the Old Testament prophets to determine and announce what God was saying and doing in the seasons of Israel’s history.

Time is a gift from God to us. Our time on earth and even time itself will one day be consummated.

Because of sin we often miss or abuse our seasons of opportunity. These wastelands of regret need redemption through Christ’s great act of atonement on the cross. Because of grace we can approach God for understanding and aid as we walk into the future. The just, we are told, shall live by faith.

So teach us to number our days that we may get a heart of wisdom (Psalm 90:4,12).

Mission Possible

The things that are impossible with men are possible with God (Luke 18:27).

The original Mission Impossible was a popular cold war era spy show. I always enjoyed watching the opening scene which usually included one of the stars getting a secret, anonymous phone call or locating a top secret mini- cassette recording (high tech in those days) with instructions on how to defeat the bad guys. The message always outlined an extremely dangerous mission which started out with, “Your mission, should you decide to accept it …” I was always on edge watching the spy team perform the impossible task. But they always succeeded. Of course, they had to or that would be the end of the series.

Speaking of mission, I have a pet peeve about mission statements for churches. I know a mission or vision statement is an important way to clarify a church’s sense of calling, and many churches have benefited from succinct statements of what God has called them to do. I guess what bothers me is that the idea of creating a mission statement for churches has emerged only in the last twenty-five years or so and actually comes from the business world. Some seminaries have adopted it as a “must do” for all churches and pastors. How did the church get along for two thousand years without mission statements? The problem is these church-designed statements often do no more than re-state the obvious.

Over the years I’ve read things on church bulletins like, “We are called to know Christ and make Him known.” What church isn’t? Or, “Loving God, loving His people, loving the world.” That really narrows it down. These things seem to come in threes by the way; for instance, “Open hearts, open hands, open minds.” That could mean almost anything you want it to. How about this one? “A home to the faithful, a resource to the community, a witness to the world.” Wait a minute, that’s’ ours!

I’ve even known some churches go to the trouble of clarifying their mission only to collapse within a year because the more essential biblical principles of holiness, forgiveness, preservation of unity, or doctrinal purity were ignored. Contrary to the beliefs of some, a mission statement is not a cure-all. My point is, the Bible gives us plenty of things to do without trying to boil them down into nice little sound bites.

Despite all the negatives about brief statements on church life, they’re not all bad. So, in contradiction of everything I’ve said so far, I’d like to explore one of these that is important to us. Staunton Grace Covenant is intended to be a contemporary expression of the historic Christian faith. This means that we respect the work of the Holy Spirit manifested throughout the church’s 2,000 year existence. We understand that God has worked through different church communions and confessions in marvelous ways through the centuries. The experience, the historic doctrines, and the Creeds of the church throughout its history are of great value to us today. God has had His people in every age who have loved Him and obediently served Him. Their knowledge and experience is our gain. We are safe staying in touch with the experience and faith of our forebears. It is appropriate to recite their creeds, sing many of their hymns, and embrace their traditions where appropriate. To do so is simply a recognition of God’s sovereign activity in His church through the centuries. It is not “selling out” to tradition, it is recognizing God’s work in history.

That we are a contemporary expression of the historic Christian faith also means that there are boundaries to our beliefs and practices. It is not “anything goes.” We ask ourselves, what does the Bible teach on this matter and how has the church historically understood the Bible’s teaching? To hold this posture means we are orthodox in the best sense of the word. It also protects us from fads and gimmicks which could appeal to our carnal nature but may be of no value in aiding our spiritual growth.

We adhere to a biblical faith which affirms the teachings of historic orthodoxy regarding Christ, the Trinity, salvation, and many other things. We also believe that many traditions and cultural forms of worship need to be adapted to the contemporary age and culture. For us that means the use of technology such as PowerPoint or video as well as drama, or a contemporary music style. Style and form are the outward dress, clothing the internal reality of a heart devoted to Christ. Good form with a bad heart profits nothing. A good heart with bad cultural forms wins very few. A contemporary expression of the beauty and power of the historic Christian faith is an effective proclamation of Christ’s Lordship to our generation.

Referring to liturgies and style of worship, the Reformer, John Calvin put it this way:

[B]ecause things of this nature are not necessary to salvation, and, for the edification of the Church, [they] should be accommodated to the varying circumstances of each age and nation. It will be proper, as the interest of the church may require, to change and abrogate the old, as well as to introduce new forms. I confess, indeed, that we are not to innovate rashly or incessantly, or for trivial causes. Charity is the best judge of what tends to hurt or edify: if we allow her to be our guide, all things will be safe (Institutes of the Christian Religion IV, x, 30).

Becoming a contemporary expression of the historic Christian faith is more important than you may think. Books like the best-selling The DaVinci Code, published a few years back, prey upon this generation’s profound ignorance of the genuine traditions and beliefs of our faith. They try to replace orthodox Christianity with another historic faith and thus another Jesus. Paul warned us about accepting the teachings of another Jesus and another gospel (II Corinthians 11:3-4, Galatians 1:8-9).

As we rely on God’s Spirit and Word, we will experience his truth and presence. Jesus has promised that the Holy Spirit will guide His church into all truth, and we will be united with fellow believers in our own and other ages, showing that we are one as Jesus prayed in John 17. He promised in the beginning that His people would enjoy His presence to the very end of the age (Matt. 28:21). Let us celebrate what He has done in previous times, and let us rejoice in a present work of grace today. “Therefore, just as the Holy Spirit says, Today if you hear His voice do not harden hearts” (Heb. 3:7-8). In so doing we will truly be a contemporary expression of the historic Christian faith. Now there’s a mission we can get excited about.

Secure Enough to Serve

Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. After that he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him (John 13:3-5).

A professional mediator once told his class that many workplace disputes escalate into lawsuits simply because the plaintiff felt dishonored or their point of view ignored – i.e. they’d been “dissed”. Showing sincere regard for a person, giving them a chance to express their grievances, and hearing their story, often defuses explosive workplace relations. According to him, respect for the aggrieved parties is at the heart of resolving conflict.

Since we are made in the image of God, most of us have an innate sense of honor, however distorted by our fallen nature. We are offended, perhaps even righteously indignant, in the face of disrespectful behavior toward ourselves or others. The flip side of this – and the unhealthy side --is that we are very concerned about how others perceive us. Teenagers want to be perceived as cool by their peers. Adults want to be well thought of, or respected. In fact, one study of workplace attitudes stated that visible recognition for one’s contribution to the company was a critically important reward for many workers.

It is true now, as it was in Jesus’ day, that menial tasks are not particularly attractive to most of us. This is not because they are difficult, but because they don’t confer any special honor or status. No one really remembers who set the table or washed the dishes at a meal. Usually we only remember if the food was good or not. This makes Jesus’ actions in the above passage striking indeed. He had nothing to gain from serving his disciples in this menial way. And yet, through his example and his teaching, he shows that the most dignified position a disciple can hold is that of a servant.

It is significant that Jesus understood that “the Father had put all things under his power.” He knew who he was and was secure in that. He was confident of his own dignity. Menial service did not diminish his self-esteem. In fact it was Jesus’ sense of dignity that made it easy, even natural, to take up the servant’s towel. Today, many people, influenced by fear of feeding gender or ethnic stereotypes, or having a need to project an image of importance, refuse to be seen in a servant’s role. This is really a shame. While we do not seek to force others to serve us, and we do not allow ourselves to be enslaved – we lose immeasurably when we refuse to serve others because of our own insecurities. This is, in fact, a sign of weakness rather than strength.

Another sign of insecurity is the inability to receive service from others. Do you find it difficult to just sit back and let someone serve you? (Don’t take this too far!) Does it make you jumpy, like I just can’t receive this? Maybe this is the same problem with a different face – pride. It’s interesting that further on in this passage, Peter refuses Jesus’ service, possibly out of insecurity or embarrassment for his Master. In a strange way, pride and insecurity are related. Pride says I am better than others. Insecurity says I need to look better than I am. How refreshing when we meet someone who is just comfortable with who they are. I think Jesus was this way. We can overcome the infirmities of pride and insecurity in our lives by imitating Jesus’ joyful and willing acts of service.

Then there is the issue of the counterfeit of service – slavery. Author Gary Chapman in his book, Five Signs of a Functional Family says “Slavery is at the heart of dysfunctional families. When people serve others because they are forced to do so, freedom to truly serve is lost. Slavery creates anger, bitterness, and resentment. An attitude of service renders service that is freely given, not out of fear but out of choice. It comes out of the personal discovery that ‘it is more blessed to give than to receive.’ In the early stages of development, acts of service must be required. But the goal is that the child will quickly find personal satisfaction in serving others.”

There is a security and satisfaction that comes in serving others in an unsung way. By imitating Christ we experience his joy and sense of security as we serve others. Actually, we become great. “Whoever wants to become great among you must be your servant” (Matthew 20:26).

A church community like this one offers many opportunities to serve others, often in the most unseen ways. Some have a spiritual gift of service, it is your primary motivation. Regardless if service is your primary gift, we are all called to serve. Keep your eyes open for opportunities to serve someone else’s interests and not just your own. You will be amazed at the joy that it will bring you.

The Public Reading of Scripture

(First Publshed in the Graceline Newsletter of Staunton Grace Covenant Church)

Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching (I Tim. 4:13 NIV).

In many hi-tech church services today, clips from popular movies are used to get the congregation’s attention and point to spiritual lessons. In an effort to win a hearing with unbelievers contemporary art is used as a “hook” and many times more than a hook. Film clips and other art forms sometimes become the basis of a pastor’s message. I have seen film excerpts used very effectively, and on occasion I have used a film clip or the words of a popular song to make a point. While this is sometimes valid, I’m afraid that by neglecting the centrality of Scripture the real meat of a church service is omitted. One thing is clear, throughout its history the church has made the public reading of Scripture a central pillar of its worship services. The fact that this strikes some as novel, too formal, or even boring, demonstrates how far the contemporary church has strayed from historic and Biblical practice.

Some groups are thoughtlessly drifting toward making a message from contemporary art the actual focus of their worship services. While this may be entertaining, it cannot be a good thing in the final analysis. A couple of years ago on a trip to Croatia, I bought a nice imitation silk rug. Nice and cheap, that is. If you’ve ever seen a genuine hand-crafted oriental silk rug, you know they are beautiful, durable, and exquisitely made, not to mention expensive. The genuine article just grows more attractive with age. The imitation in my office grows more ragged and wrinkled with age. I’m afraid those churches and pastors who are depending on Stephen Speilburg and Tom Cruise for their primary message are going to find their investment in people’s lives devalued in the end. We can go for something cheaper and more entertaining, but those who cherish the Scriptures will see their value increase continually over time. It’s like a sign hanging in a local jewelry shop, “The bitterness of poor quality remains long after the sweetness of low price is forgotten.”

C. S. Lewis, writing about the fourth century bishop Athanasius and the lasting value of sound teaching, put it this way,

He stood for the Trinitarian doctrine ‘whole and undefiled,’ when it looked like all the civilised world was slipping back from Christianity into the religion of Arius – into one of those ‘sensible’ synthetic religions which are so strongly recommended today and which, then as now, included among their devotees many highly cultivated clergymen. It is his glory that he did not move with the times; it is his reward that he now remains when those times, as all times do, have moved away. (C.S. Lewis, Introduction to St. Athanasius the Incarnation, MacMillan, 1946, xvii-xviii).

Scripture is the very voice of God speaking to the church. Public reading of Scripture has as much or more validity in the church’s historic practice than any other form of public worship. Singing of psalms, hymns, and spiritual songs, inspired utterance, testimony, fervent prayer, and sermons are to accompany the simple reading of Scripture, not replace it. As stated in the book of Hebrews, The word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart (Heb. 4:12). God’s word written is the primary means by which the Holy Spirit speaks to our souls today. That’s why we should make the reading of the Bible a personal habit, a family practice, and a corporate discipline. When an elder, the pastor, or a member of the congregation reads from the Bible in a service, we should be especially attentive for the voice of God to each of us. Thy word is a lamp unto my feet and a light unto my path (Ps. 119:105 KJV).

We are fortunate to have many good Bible translations today. Some translations, known as paraphrases, may help us to understand the message of Scripture. Among these are The Living Bible, and The Message. While these may be helpful to us, they should not be our primary source for Bible reading. I recommend the New International Version (not the new Revised NIV which bends the gender of Biblical language), The English Standard Version, the New American Standard, or New King James as your best sources for regular Bible reading.

The apostle Peter put it this way, And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star arises in your hearts (II Peter 1:19).

Affinity Fraud

(This is an abbreviated version of an article published on January 6, 2009)

Wall Street maven Bernard Madoff’s 50 billion dollar Ponzi scheme, the largest in history (excluding the social security system), has generated a spate of sensational headlines. “Scope of Alleged Fraud Still Being Assessed,” “Madoff Ran Vast Options Game,” “Spielburg and Katzenburg Get Hit,” “Impact on Jewish Charities is Catastraphic.”

A Ponzi scheme, named for Charles Ponzi, an Italian immigrant who established a scheme involving thousands of investors and millions of dollars which collapsed in 1920, is a deceptive investment scam which promises exceptional returns on the dollar. The only problem is it is not earned dividends or capital gains which fuel the return but other investors’ principal. The scheme only works as long as new investors can be persuaded (conned) into buying or re-investing into the plan. Eventually the great pyramid must collapse.

One of the more famous recent schemes entangled leading members of the new government of Albania in the 1990’s. Fueled by an unrealistic view of the potential of the free enterprise system thousands of Albanians were caught up in the hysteria. The scheme involved hundreds of millions of dollars. It collapsed in 1997 provoking serious social unrest in Albania costing up to 2,000 lives by some reports.

One headline in this recent scam that especially caught my attention was an op-ed article in the Wall Street Journal entitled “Madoff Exploited the Jews” by Ronald Cass, dean emeritus of Boston University School of Law(http://online.wsj.com/article/SB122956340954216799.html).

Dean Cass describes the phenomenon known as affinity fraud – the tendency for groups defined by religious, ethnic, social, or ideological affinity to become targets of insider confidence games. In the Madoff case it was both the social affinity of membership in the same posh country club as well as the religious/ethnic tie of being Jewish, hence the large number of well-known Jewish contributors and Jewish charities affected by the scam. “The sense of common heritage, of community, also makes it less seemly to ask hard questions. Pressing a fellow parishioner or club member for hard information is like demanding receipts from your aunt -- it just doesn't feel right. Hucksters know that, they play on it, and they count on our trust to make their confidence games work.”

According to the U.S. Securities and Exchange Commission:

Affinity fraud refers to investment scams that prey upon members of identifiable groups, such as religious or ethnic communities, the elderly, or professional groups. The fraudsters who promote affinity scams frequently are - or pretend to be - members of the group. They often enlist respected community or religious leaders from within the group to spread the word about the scheme, by convincing those people that a fraudulent investment is legitimate and worthwhile. Many times, those leaders become unwitting victims of the fraudster's ruse.

These scams exploit the trust and friendship that exist in groups of people who have something in common. Because of the tight-knit structure of many groups, it can be difficult for regulators or law enforcement officials to detect an affinity scam. Victims often fail to notify authorities or pursue their legal remedies, and instead try to work things out within the group. This is particularly true where the fraudsters have used respected community or religious leaders to convince others to join the investment. (See more at http://sec.gov/investor/pubs/affinity.htm )

Affinity fraud is actually rather common. Some recent major frauds include that of Greater Ministries International. 18,000 investors, mostly believers, lost $448 million dollars in a scheme which collapsed in 1998. In 1995 the New Era scam bilked 1,100 investors and 180 evangelical organizations out of $135 million. Affinity fraud crosses all ideological and ethnic lines. The Wall Street Journal recently reported a $100 million Ponzi scheme which entangled members of B’nai Israel Congregation in Norfolk, VA through a trusted member of the community. Similar frauds are reported by the SEC involving African, Armenian, and Korean Americans.

All in all, I think Solomon had it right, A faithful man will abound with blessings, but whoever hastens to be rich will not go unpunished (Proverbs 28:20). Essentially he is saying to avoid get rich quick schemes. That’s why I find that the confusing entanglements such schemes tend to create are better left at the sanctuary door.