A Leadership Night with Alan Fadling

Yesterday night Rocky Peak had its end of the year Life Group leader gathering. It was a night filled with worship, testimonies as to what God had done in Life Group, and some encouraging words on “rest” from Alan Fadling.

In case you don’t know him Alan Fadling is author of An Unhurried Life: Following Jesus’ Rhythms of Work and Rest, which was honored with an “Award of Merit” by Christianity Today under the category “Spirituality.” The book has been getting rave reviews by some heavy hitting authors/pastors. I (who am not a heavy hitting author/pastor) liked it a whole lot as well! Also, on a more personal note, many many years ago Alan was the College Pastor at Rocky Peak! How crazy is that!

Anyway here are some highlights of what he talked about last night:

  • As leaders we often lead on empty… What if leadership was leading from overflow? What if it is just sharing what is overflowing from me? That doesn’t happen when you live life in a hurry.
  • Hurry is a disordered soul.
  • We want God to answer quickly, we want him to do things fast… but God has a bias towards relationship, and he knows that sometimes when he gives us what we want when we want it we are quick to run off.
  • Work is certainly a gift from God, but so is rest.
  • I am not what I do… that is not my identity. My identity is “beloved of God.” That identity is true of me whether I am at work or at rest.
  • In the Bible rest comes first, work flows out of that.
  • One thing that you need to understand is how much Jesus treasures your friendship.
  • The more I thank, the more I remember how graced my life is.

There were many more highlights from last night, but those are just a few. If you are interested in what he has to say, I recomend that you pick up his book An Unhurried Life: Following Jesus’ Rhythms of Work and Rest. Whether you are a pastor, college ministry leader, or don’t do “ministry” at all, there is much to draw from this book.

Tuning our Hearts to the Gospel Through the Psalms

Christians throughout history have always read the Psalms as containing hints and clues about Jesus Christ. This however usually boils down to a series of “proof texts” i.e. Psalm 2, Psalm 22, Psalm 72, etc.

N.T. Wright agrees about the fact that the Psalms do in fact point to Jesus.

Everything written about me in the law of Moses and in the prophets and Psalms had to be fulfilled. – Jesus (Lk. 24:44)

However Wright, rightly so, argues that the Psalms are Christological not simply because they contain some texts that point to Jesus, no the Psalms are Christological because they lead us into a worldview that only makes sense if Christ is who he claims to be…

Here is N.T. Wright in his own words:

This is more, then, than simply saying that some psalms are to be seen as Christological, meaning that some seem already to have been looking ahead to the coming of the ideal King or that some were read in that way by the early church. My point is deeper. I am suggesting that the entire worldview that the Psalms are inculcating was to do with that intersection of our time, space, and matter with God’s, which Christians believe happened uniquely and dramatically in Jesus. (TCFS 31)

However the Psalms do more than just lead us into a worldview in which time, space, matter and God collide (i.e a worldview that finds its fulfillment in Jesus); the Psalms tune our hearts to a different story. In other words, we might think of the Psalms as the soundtrack which fills in and makes sense of the story we are actually living in.  Ultimately this is the story that Jesus came to complete.

Again Wright in his own Words:

The story the Psalms tell is the story Jesus came to complete. It is the story of the creator God taking his power and reigning, ruling on earth as in heaven, delighting the whole creation by sorting out its messes and muddles,its injuries and injustices, once and for all. It is also the story of malevolent enemies prowling around, of people whispering lies and setting traps, and of sleepless nights, and bottles full of tears… and of course the Psalms tell the story of strange vindication, of dramatic reversal, of wondrous rescue, comfort and restoration. (TCFS 31)

The Psalms lead us to see the world as a place where time, space, and matter collide with God. The Psalms are the soundtrack to the story which tells us about a reigning God, a beautiful creation, what life is supposed to be like, malevolent enemies attacking God’s people, the suffering people endure, and how God rescues and redeems his people. In other words the Psalms prepare us to “understand” who Jesus is and what Jesus came to do. We could say that the Psalms tune our hearts to the Gospel.

The Psalms tune our hearts to the gospel.

Problem by Chad Jones (feat. Propaganda & Canon)

This actually sounds like “mainstream” hip-hop aka the production quality is great, the flow is sick, and the lyrics aren’t overly simplistic (unlike most Christian hip hop).

Check Out Chad Jones’ EP – Keep Up

Noteworthy Songs: “I Know” & “Hold Up”

Book Review – Jesus Against the Scribal Elite by Chris Keith

I remember the first time I was publicly put to shame… Lets just say it isn’t easy being a Jr. Higher in a school filled with High Schoolers. I bring this up because High School/Middle School is one of the few social settings in the West that operates with honor and shame as a central feature. During these adolescent years students are trying to gain honor for themselves or their friend group while at the same time avoiding shame. Honor and shame in high school is a lot more than about how one feels, honor and shame act as social realities that one can gain or lose. We know that Jesus lived and operated in a culture much like the one I just described. In Jesus Against the Scribal Elite: The Origins of the Conflict, Chris Keith argues that Jesus’ early conflict with the scribal elite is best understood in the context of this honor/shame setting and that the core of the argument revolves around how Jesus was treading upon this social classes’ precious realm of authority.

What was it about Jesus that caught the religious leaders’ attention? Was it his healings, his exorcisms, or the content of his teaching? According to Keith these were important reasons, but none of these reasons ignore one crucial factor, namely Jesus’ reputation as a teacher. You see, Jesus healing, exorcising, or teaching different views about the law or the Kingdom wouldn’t have necessarily drawn so much attention from the religious leaders, after all there was a great variety of teaching and actions coming from other 2nd temple religious leaders. According to Keith what caught their attention was the fact that somebody from the “working class” was acting as though he were actually part of the scribal-literate class.

What was it about Jesus that caught the religious leaders’ attention?

Keith develops this argument in several steps. First Keith illustrates what sort of teachers existed in 2nd temple Judaism – he describes what qualifies somebody to be called literate and explains that scribal literacy is very much tied with social power and status. Keith goes on to show that the four gospels all portray Jesus as acting within the ranks of the scribal elite, however Mark and Matthew portray him as existing outside of this class, Luke portrays him as a member of this class, and John’s Gospel is ambiguous about this. Keith takes this textual ambiguity and makes a very interesting argument that the differences between the gospels is best explained in terms of context and perception. In other words, those who were outside of the scribal-literate class would have seen Jesus as one of the scribal-literate teachers (after all he acts as though he has the same authority as them and he sure seems to know Scripture, he even beats the scribal elite in debates!) however, the members of the scribal elite would have seen Jesus as a fraud who was overstepping his social role. In making authoritative interpretations of scripture, Jesus acted outside of his culturally established social role. Eventually, Jesus began to confront these leaders about the interpretation of scripture. This led to conflict in which the scribal elite attempted to expose Jesus as an imposter to the position of scribal authority, however as these conflicts occurred they had the opposite effect, the leaders themselves were put to shame by somebody who didn’t even belong to their social class.

Assessment

Many have written about the controversies that eventually led to Jesus crucifixion (i.e. his temple actions) however very few have addressed how the controversy actually began; Keith’s book fills this void.

Jesus Against the Scribal Elite is an interesting and important addition to the discussion regarding Jesus and 1st century literacy. Here are some of the most important features of this book:

  1.  It introduces his readers to the issues revolving around 1st century literacy
  2. It clearly explains the differences between the scribal elite class and the class which included manual laborers (see Sirach 38)
  3. It explains how the context of a shame/honor culture affected the conflict between Jesus and the scribes
  4. It makes a convincing argument for why perception about Jesus literacy varied
  5. It presents a plausible story for why the scribes and religious leaders were initially interested in Jesus

If you haven’t ever read about the literacy of Jesus or you are interested in the reasons behind Jesus’ conflict with the leaders of his day the I recommend that you pick up this book.

(Note: I a review copy of this book from the Baker in exchange for an impartial review.)

Summertime Shepherding (Pt. 2)

Summer is finally here which means that for us college ministry leaders it’s time to step back and take a break right. After all we have been running hard for about nine months, now we get three well-deserved months off. Am I right? Not exactly….

A few weeks ago I shared that this mentality towards summer is misguided. Jesus doesn’t take a break from shepherding us and just because programed college ministry takes a break that doesn’t mean that we take a break from shepherding either.

As we approach Summer we will get a chance to spend some great relational time with students that we might not normally get a chance to hang out with. For instance there might be students who come back home from school or there might be students who stick around but don’t have classes. Regardless of who it is, college students have more free time, which means they have more time to hang out, which also means that we will be able to spend more time being relational with them.

Pool Party - Pac Sun

However, our time spent with students can’t simply boil down to “hanging out,” although that is very necessary, we need a certain level of intentionality when we hang out with students in the summer. The way we are intentional with students in the summer might not be as formal as it is during the school year, nevertheless we need to be focused.

Time spent with college students in the summer doesn’t need to be formal, but it does need to be intentional.

One way we can be intentional with students in the summer is to take our role as shepherds seriously. Although the way we shepherd in the summer will largely be similar to how we shepherd students during the school year there are at least two summer specific aspects of the shepherding role that we need to emphasize, today we will hit on just one….

A Shepherd Protects – Acts 20:28-32

28 Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. 29 For I know this, that after my departure savage wolves will come in among you, not sparing the flock. 30 Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. 31 Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.

32 “So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified.

Here we see Paul saying farewell to the Ephesian elders that he had come to love while spending time in Ephesus. He is on his way to Jerusalem, where he will be severely tested. These are Paul’s last words to these elders, notice what he emphasizes:

  • The Holy Spirit has made these elders overseers of this particular flock
  • These sheep have been purchased with Christ’s own blood
  • Wolves will come and attack the flock
  • False teachers will try to draw the flock away

The Lord has entrusted us with a flock; and the flock he has given us is so very valuable to God. Its so valuable to God that he even sent his soon to spill his blood in order to redeem them. Jesus is passionate about these students, and he is calling us to have the same sort of passion for them.

But these students face an enemy, and that enemy wants to attack them and he wants to draw them away for himself. As shepherds we need to be on the look out for people and or things that will draw students away.

A college leader’s role as a shepherd/protector is especially relevant in the summer.

Summer can be a spiritually dangerous time for college students. Meetings usually don’t continue on into summer. Small groups don’t meet, so there isn’t much accountability for students who aren’t intentionally seeking it. Also there are less responsibilities (i.e. no class, no homework, etc.) so there is a lot more time to get into shady things. Laziness also tends to kick in during summer, which means that its even harder to stay on track with spiritual disciplines.

There are at least three types of students that the college leader will need to protect during the summer:

The Unintentional Student – When summer comes along the number of distractions for college students increase and so do the opportunities to ignore one’s faith. For this reason, a college leader’s role as a protectors is especially relevant. A college leader will need to keep encouraging their students to remain faithful to Christ and he will have to remind his students to keep pursuing Christ.

The at Risk Student – The college leader will also need to keep an eye out on students who are especially liable to slip up during the summer. Some students are barely hanging on to their faith by a thread, the only reason they haven’t fallen apart is because they have community and accountability. But the second that community gets disbanded that student’s faith is at risk. This student needs light touches throughout the summer, they need to be held accountable and they need to consistently be pointed to the gospel.

The Socially Unconnected Student – Its sad but its true, some students only have community because others are pursuing them. If it weren’t for weekly meetings and/or small groups these students wouldn’t have any friends or relationships. They are the students who will get ignored unless leaders intentionally pursue them. As leaders we need to remember who these students are, keep inviting them to things and help them to get connected with other students who are around during the summer.

Questions for Reflection:

    • Which students could use some extra attention over summer?
    • Who are the students that are vulnerable to stray unless you are intentional with them over summer?

What I’m Currently Reading – May 22nd

Right now I have several books that I am making my way through right now. As is usually the case some are a bit more academic, some are more devotional, and others are more ministry oriented. I find it helpful to mix things up in that way. (Also I am in the process of working through Church Dogmatics, but that might take me the rest of my life…)

Spiritual Formation in Emerging Adulthood by David Setran and Chris Kiesling

As surprising as it may sound, this is the first book of this type that I have ever read. I usually don’t delve much into sociology, and this book relies heavily upon the social sciences, but I am finding this book absolutely fascinating. Although I already knew much of what their research has found (from anecdotal and personal experience) I have found it very helpful in understanding what the major issues are that the college students I work with are facing. Also, since I am an “emerging” adult I am learning quite a bit about my own beliefs. I honestly didn’t realize how well I fit the mold of an “emerging adult.”

Here is the Amazon Blurb: Here two authors–both veteran teachers who are experienced in young adult and campus ministry–address this new and urgent field of study, offering a Christian perspective on what it means to be spiritually formed into adulthood. They provide a practical theology for emerging adult ministry and offer insight into the key developmental issues of this stage of life, including identity, intimacy and sexuality, morality, church involvement, spiritual formation, vocation, and mentoring. The book bridges the gap between academic and popular literature on emerging adulthood and offers concrete ways to facilitate spiritual formation among emerging adults.

Jesus Against the Scribal Elite: The Origins of the Conflict by Chris Keith

I just received a copy of this book from Baker Academic, so a review will be coming out shortly. I have always thought that Jesus conflict with the religious leaders revolved around the Temple – namely Jesus’ critique of the temple institution and Jesus claims to supplant it. I am really interested to see what Kieth sees as the core of the conflict between these two parties.

Here is the Amazon Blurb: How did the controversy between Jesus and the scribal elite begin? We know that it ended on a cross, but what put Jesus on the radar of established religious and political leaders in the first place? Chris Keith argues that, in addition to concerns over what Jesus taught and perhaps even how he taught, a crucial aspect of the rising conflict concerned his very status as a teacher.

Eternal Wisdom from the Desert: Writings from the Desert Fathers

This volume contains Athanasius’  The Life of St. Anthony, St. Jerome’s The Life of Paul the Hermit, and the collected sayings of many of the desert fathers. So far I am about half way through The Life of St. Anthony, lets just say this hagiography is a bit over the top. Nevertheless, I am finding myself strangely encouraged by reading this embellished biography. I am finding myself encouraged to spend more time in prayer and to focus more on spiritual discipline. I am finding myself encouraged to imitate some of Anthony’s characteristics, namely his devotion to prayer, his reliance upon Christ’s power, and his insistence on getting rid of sin in his life. I guess that is why Athanasius wrote the book though…. If you can get past the over the top elements of some of the material in the book you will certainly find yourself encouraged to grow in your relationship with Christ.

Baptist Views on the Lord’s Supper (Pt. 2)

Last time we took a brief look at the history of Baptist views on the Lord’s Supper.

Today we will take a look at two Baptist theologians who hold a Zwinglian view of the Lord’s Supper. The two theologians are Millard Erickson and James McClendon Jr.

Millard Erickson

Erickson’s 2nd Edition of Christian Theology is a popular textbook for systematic theology among theological conservatives. This is partly due to the fact that in it Erickson has endeavored to present a user-friendly systematic theology. This user-friendliness is evident in his section on the LS. Acknowledging that the LS is a continuing rite of the Church, Erickson identifies six points of agreement among the most prevalent Christian traditions. The six points of agreement are: that the LS is established by Christ, that it is a necessarily repeated, that it is a form of proclamation, that the partaker

Millard Erickson

receives spiritual benefits, that it is restricted to followers of Christ, and that there is a horizontal dimension to it. Although these agreements are significant he notes that there are also important disagreements. Disagreements include: who is allowed to administer the LS, who may receive it, and which elements are to be used. However the most important disagreements are about what the LS accomplishes in and for the participant and the nature of Christ’s presence at the LS. Erickson then elaborates upon these differences by examining four major views about the LS. Having done this he presents his own view of the LS. He says that Christ is not literally present. Thus he distances himself from a Roman Catholic and Lutheran view. Regarding a Calvinistic view, he says that indeed Christ is present at the LS. But Jesus is always present with the Church. Thus Christ’s special presence at the LS “is influential rather than metaphysical in nature.” However Erickson makes sure he distances himself from a view that seems to imply a “real absence” of Christ. He concludes by saying that the LS is “a time of relationship and communion with Christ” and that “we should think of the sacrament not so much in terms of Christ’s presence as in terms of his promise and the potential for a closer relationship with him.” In the LS the Spirit makes Christ real in our experience. When it comes to the efficacy of the LS, Erickson says that the Lord’s Supper is a symbol which reminds of Christ’s death and sacrifice, it symbolizes our dependence upon the Lord, it symbolizes the unity of believers within the church, and points towards the second coming.

James McClendon Jr.

James McClendon Jr. also understands the LS as a sort of memorial, however his reasons for viewing the LS in this way are more complex than Erickson’s. McClendon Jr’s views should be understood within the context of his three part systematic theology. Within his theology he stresses the centrality of Scripture for doctrine. Because scripture is central to doctrine, one must deal with hermeneutical questions. How shall the Church interpret the Bible? McClendon suggests that it should be read as a narrative. The Bible

James McClendon Jr.

is a narrative with characters, settings, and a plot. As the Church reads scripture as a narrative, it finds its identity within that narrative and it hears the voice of God to the community which lives out that narrative. Thus as the Church formulates its understanding of the Lord’s Supper it must ask itself ‘how is our story connected with the great story found in scripture?’

According to McClendon part of the narrative of God’s people is told through signs. There are various types of signs. First there are “historic signs”. Historic signs are world-historical, once for all, like the burning bush or the empty tomb. There are also “providential signs”, signs in which God makes his presence and power evident through guidance that he himself gives. Finally there are remembering signs. These stand between intimate providential signs and historic signs, “they are distinctive in calling the church back to remembrance of the great story of salvation and expectation of its end.” Among this type of sign is the Lord’s Supper.

Conclusion

Having examined two Baptists we see that both stress that in the Lord Supper we remember Christ and what he has done for the elect. Thus, at the core both of these Baptist’s views on the Lord’s Supper is thoroughly Zwinglian, reaffirming the notion that Baptists are commonly Zwinglian in their Eucharistic theology.

Baptist Views on the Lord’s Supper (Pt. 1)

When talking about Baptist views on the Lord’s supper we must begin by recognizing that there is no official Baptist Position on the LS.

Traditionally Baptists have not been confessional, thus Baptists have much freedom in deciding how they understand the LS. Thus in speaking of the “Baptist position” it is more accurate to speak of “Baptist positions.”  Michael Haykin (in Baptist Sacramentalism) shows how this is so by examining the history of what Baptists have believed regarding the LS over the centuries. He says that “from the beginning of Baptist testimony in the 17th century there has never been unanimity with respect to the nature of the Lord’s Supper and that no one perspective can justly claim to have been the dominant tradition.” Although this is true, there have indeed been trends to which position Baptists have gravitated towards.

Prior to the 19th century, the most prominent tradition had been the one associate with John Calvin. For instance the 2nd London Confession of faith states that Christ is spiritually present, and that believers spiritually feed upon Christ crucified. In the 18th century a Calvinistic view remains, however the LS as a memorial act is also stressed. However it is during the last quarter of the 18th century that the LS as primarily a memorial begins to gain momentum. Eventually it gains such prominence that “Zwinglianism emerges as the chief contender for a blanket description of Baptist attitudes to the Lord’s Supper.

Since it is recognized that the majority view among Baptists today is a Zwinglian view, next time we will take a look at two Baptist theologians who hold such a view about the LS. To avoid caricaturizing the Baptist position we shall look at two different theologians, one which has established himself among conservatives and another which has not. They are Millard Erickson and James McClendon Jr.