Perspective: Say What?

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Comments are always welcomed.

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Say What?

Now there are varieties of gifts, but the same Spirit; and there are varieties of services, but the same Lord; and there are varieties of activities, but it is the same God who activates all of them in everyone.  To each is given the manifestation of the Spirit for the common good.

1 Corinthians 12:4-7 (NRSV)

If I sing but don't have love

I waste my breath with every song

I bring an empty voice, a hollow noise

If I speak with a silver tongue

Convince a crowd but don't have love

I leave a bitter taste with every word I say

From "The Proof of Your Love" by For King & Country

It was around nine o'clock in the morning, on the day of a Jewish festival called Pentecost.  Jesus' Disciples were gathered together in their meeting place.  It was ten days after they watched with amazement as their rabbi and messiah ascended into the sky and disappeared into the clouds.  Suddenly, they heard the sound of a mighty rushing wind which blew through the whole house.  The Spirit of God then appeared as a fire, and a tongue of fire descended on each of them.  Suddenly, full of the Holy Spirit, the Disciples ran out into the streets and began speaking in languages they did not previously know.¹

The phenomenon of one's spontaneously speaking in a language that one did not previously know is sometimes called glossolalia, which literally means "speaking in tongues."²  Nowadays, speaking in tongues is commonly associated with people from Pentecostal churches.  People like myself who do not hail from Pentecostal traditions generally think the practice is rather strange.

In the early 1900s, at the beginning of the modern Pentecostal movement, people debated whether those who spoke in tongues were speaking existing human languages or rather some unknown divine language.  Most Pentecostal theologians of the time agreed that people speaking in tongues were actually speaking human languages.  Furthermore, speaking in tongues was understood to be a call to be in ministry with a specific group of people.  For example, if a person spontaneously started speaking Hindi, even though she had never studied that particular language, then it was understood that God was calling her to become a missionary in India.³

This particular understanding of speaking in tongues is consistent with the story of the arrival of the Holy Spirit on Pentecost.  Jesus had previously told the Disciples that they would soon receive power to take His message of hope throughout the world.  On the day of Pentecost, when the Spirit came to the Disciples, Jewish people from many different nations were in Jerusalem, and each heard one of the Disciples speaking his or her native language.⁴

Nowadays, many who speak in tongues do so, not to be in ministry with people who speak other languages, but rather for their own edification during times of prayer and worship.  For many, to be able to speak in tongues is proof that the Holy Spirit is indeed at work within them.  Of course, some also come to the conclusion that people who cannot speak in tongues are not true Christians as they must not have the Holy Spirit at work within them.⁵

It seems that, in the days of the early church, the Christians in the city of Corinth had some similar misconceptions about speaking in tongues.  St. Paul writes to them to remind them that there are many different kinds of spiritual gifts and that they had been given these spiritual gifts not just for their own benefit, but for the common good.  Paul goes on to write that having one type of spiritual gift does not make a person better than someone else who has a different spiritual gift, for the community of faith is like a human body.  In the same way that different limbs and organs have different purposes, individual believers have different gifts and different functions in the community.  All gifts and functions are necessary for the body to be healthy.⁶

Though all spiritual gifts are important, Paul later argues that, in a community in which everybody speaks the same language, the gift of prophecy is preferable to speaking in tongues.  Though prophecy is typically associated with predicting the future, speaking prophetically is simply telling people what God would want them to hear.  After all, if a person is to speak to a community on behalf of God, then the community needs to be able to understand what the person is saying.  In a single-language community, speaking prophetically benefits everybody, while speaking in tongues only benefits the speaker unless the speech is translated into the language of the community.⁷

According to Paul, speaking in tongues is a sign for unbelievers while speaking prophetically is a sign for believers.  I highly doubt that anyone ever fell in love with Jesus by listening to someone speaking what appears to be nonsense.  In fact, such a sight would probably scare a person off.  The right word, on the other hand, can touch the heart of any person, believer or unbeliever.⁸

A few years ago, I attended a Christmas Eve service at a Spanish-speaking church.  A married couple, both of whom were pastors, delivered the sermon together that evening.  One pastor would speak for a while in English, and then her husband would translate what she had just said into Spanish.  I don't remember much about the content of the sermon that evening, but I remember how beautiful it was to see a congregation of different languages, cultures, and ethnicities gathered together to hear a message that everybody present could understand.

So is there a lesson here for those of us who don't speak in tongues and aren't really quite sure what to think about the subject?

Perhaps a joke would be helpful.

And Jesus said to the theologians, "Who do you say that I am?"

And they replied, "You are the eschatological manifestation of the ground of our being, the actualization of the God-man relationship which is divine, intended truth about every man, the kerygma manifest in conflict at the cutting edge of the humanizing process, the paradigm of human perfection."

And Jesus said, "What?"⁹

I've listened to enough Homebrewed Christianity podcasts to know that those long words actually mean something, but, compared to St. Peter's answer to the same question - "You are the Messiah, the Son of the living God."¹⁰ - the theologians' answer sounds like so much incomprehensible babble.

Think about a time you listened to a sermon, a lecture, or a message that totally went over your head.  Now think about a time you listened to a message you thought the speaker must have written just for you.  I would suggest that the difference between these two experiences is the difference between listening to someone speak in tongues and listening to someone speak prophetically.  In the first case, you have no idea what the speaker is saying, but, in the second case, you understand all too well what the speaker is saying.  In the same way that hearing someone speak in tongues is unlikely to made a believer out of anyone, hearing complicated theological jargon or other forms of "Christianese" is unlikely to profoundly influence anybody.

Simply put, it is important that we communicate with people in ways they can understand.

A few years ago, the congregation of my church took a spiritual gift survey.  That day, I learned that my spiritual gift is knowledge (with teaching a close second).  I love to read the Bible and other religious books, and I love to listen to sermons and theology podcasts.  I soak up such knowledge like a sponge, and I find great joy in sharing this knowledge with other people through writing, preaching, and leading Sunday school or Bible study.  Sometimes I use big theological words, but I try to make it a point to define and unpack these terms, in the same way I explained glossolalia above.  Christian education is important to me, and I want people to know what such words mean.  The few times I attempted to deliver a children's sermon, I was extremely careful not to talk over anyone's head.

Though people typically read 1 Corinthians 13 by itself, it is worth noting that St. Paul's famous discourse on love is nestled within a discussion on spiritual gifts.  With that in mind, the opening words of this chapter take on an entirely new meaning.

If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal.  And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but do not have love, I am nothing.¹¹

Perhaps we've been gifted with the ability to speak in various languages, naturally or supernaturally, and perhaps we understand many different theological concepts.  If we don't love other people enough to try to communicate with them in ways they can understand, then we are just making noise.  Perhaps we have prophetic insights from God that the whole world needs to hear.  If we do not share these insights with others lovingly, in ways that demonstrate that we are for them and not against them, then our insights are meaningless.

Our spiritual gifts are not solely for our own benefit but for the common good.  These are gifts that have been given to us by God, but they are gifts we are meant to share with others.  It's not all about us, for we are blessed to be a blessing.  Ultimately, our spiritual gifts are provisional: they are given to us so that we can minister to the world in our own context.  Paul writes that, like many things in this world, prophecies, tongues, and knowledge will all come to an end.  Love, on the other hand, is eternal.¹²


Notes:

1. Acts 2:1-4
2. Wikipedia: Glossolalia
3. Professor Chris Green, who admits that he is a somewhat unreliable Pentecostal, explains speaking in tongues in this way on the 04/27/2015 episode of Newsworthy with Norsworthy.
4. Acts 2:5-11
5. Bo Sanders. "Speaking in Tongues Isn't What It Used to Be."  Homebrewed Christianity blog, 07/25/2013.
6. 1 Corinthians 12
7. 1 Corinthians 14:1-19
8. 1 Corinthians 14:20-25
9. Roy B. Zuck (editor).  The Speaker's Quote Book.  2009, Kregal Academic. p. 70  (Michial Farmer read this joke on a recent episode of the Christian Humanist podcast.)
10. Matthew 16:15-16 (NRSV)
11. 1 Corinthians 13:1-2 (NRSV)
12. 1 Corinthians 13:8

The photograph of the flame is public domain.

Perspective: Failure to Communicate

I share these thoughts hoping they are of help to someone else.

Comments are always welcomed.

If you find these thoughts helpful, please share.

Failure to Communicate

See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves.

Matthew 10:16 (NRSV)

---

Don't brush off Spirit-inspired messages, but examine everything carefully and hang on to what is good.

1 Thessalonians 5:20-21 (CEB)

Ruin my life, the plans I have made

Ruin desires for my own selfish gain

Destroy the idols that have taken Your place

Till its You alone I live for

You alone I live for

From "Ruin Me" by Jeff Johnson

One Sunday, back in December of last year, I was rather perturbed with the pastor of my church.  A day or two later, while I was at another church, I saw something I didn't particularly want to see, and I realized that not all pastors are quite as supportive of their parishioners as my pastor has been.  Though I was still frustrated with her, I remembered all the times she had supported me over the past five and a half years, and I felt the need to send her an email to clear the air and thank her.

Not unlike the email I sent to my pastor, there is, in the Bible, a letter of thanks written by an elder in the early Church to a man who supported the elder's associates, when other people in the Church hadn't been quite so supportive.

In the Gospel, we read that Jesus once sent out seventy evangelists ahead of Him to the various towns He intended to personally visit.  Jesus instructed them to proclaim that the Kingdom of God has come near and to heal the sick as a sign of the fact.  He also told them to rely on the hospitality of the people in the town.¹  Years after Jesus ascended into Heaven, in the days of the early Church, there were traveling evangelists who carried on the tradition of Jesus and the seventy He sent out ahead of Him.  They would travel from town to town, preaching the Gospel, relying on the hospitality of the Christians living in each town.²  Christians had no choice but to stick together and rely on each other's hospitality, as they were considered to be a somewhat undesirable element in the Roman Empire.³

A man named Gaius, who provided food and lodging to a number of these traveling preachers, apparently went above and beyond the call of duty.⁴  One elder in the Church is so impressed by what his friends say about Gaius that he is compelled to write him a letter of encouragement and gratitude for his support.⁵

In the same letter, the elder laments that a church leader named Diotrephes has not been quite as supportive as Gaius.  Not only does he refuse to support the elder's associates, he threatens to excommunicate anyone who might want to support them.⁶  The elder describes Diotrephes as a man "who likes to put himself first."  Basically, he is suggesting that Diotrephes has come into church leadership with his own personal agenda.  In the days of the early Church, as in our own day, there were people who used the Church and the Gospel as the means to their own ends.

Of course, it is also worth noting that the way of life of the traveling evangelists also attracted people with an agenda.  There were many fraudulent preachers who posed as servants of God all the while living off the hospitality of others.⁷  It seems that people have always known that religion is good business.  In another letter to a different recipient, the same elder writes about such false teachers, going so far as to call them "deceivers" and "antichrists."⁸  He goes on to say that people should not even invite them into their houses, since offering them food and lodging would be tantamount to supporting their evil deeds.⁹

Wait a minute!  Isn't Diotrephes doing exactly what the elder instructs people to do regarding false teachers?  Does Diotrephes have his own personal agenda?  Or is it possible that he genuinely believes that the elder and his associates are false prophets and that he wants to protect his community from their influence?  Perhaps - to borrow a phrase from a classic movie – "what we've got here is failure to communicate."  It sounds like the elder and Diotrephes need to sit down with each other and lay all their cards on the table.

So how do we tell the difference between a true servant of God and a fake?

Jesus once told His followers to "be wise as serpents and innocent as doves."  In other words, we must be mindful of the fact that there are evil, self-serving people in the world without allowing this reality to change us.  We must be familiar with their ways without adapting to them.  We must not sink to their level but instead live according to the standard Christ set for us.  We must not give into cynicism by assuming that everybody operates out of selfish motives, and we must not give into paranoia by thinking that everybody is out to get us.

Because so many of the traveling evangelists in the early church turned out to be frauds, a good portion of an early church document known as the Didache details what should be expected of a traveling evangelist and offers rules of thumb for spotting a false teacher.¹⁰  In short, early Christians were encouraged to be hospitable while using common sense.¹¹  Likewise, we should give people the benefit of the doubt until they prove themselves to be unworthy of our trust.

I think that one hallmark of a trustworthy church leader is a posture of service.  I do not know if Jesus is the person who came up with the concept of servant leadership, but He certainly exemplified it in His life and in His teachings.  He was a leader who "came not to be served but to serve."¹²  He taught His disciples that whoever wants to achieve true greatness must become a servant to all,¹³ and He demonstrated this truth by washing His disciples' feet – a task generally reserved for the lowliest of servants.¹⁴

According to John C. Maxwell, "Leadership is not about titles, positions, or flowcharts.  It is about one life influencing another."  If we find ourselves in any place of influence, then we are leaders, whether we like it or not.  True leaders lead by example and not by intimidation or coercion.  True leaders lead not for their own benefit, but for the benefit of those they lead.  Christ taught us that we are only as great as our love for others, so may we learn to put our agendas aside so that we may serve God by serving each other.  May we learn to use whatever leadership we might have, not for our own gain but for the building up of others.


Notes:

1. Luke 10:1-9
2. Tony Jones.  The Teaching of the 12.  2009, Paraclete Press.  p. 107
3. N.T. Wright.  The Early Christian Letters for Everyone.  2011, Westminster John Knox Press.  p. 184
4. Wright, p. 185
5. 3 John 1-8
6. 3 John 9-10
7. Jones, p. 108
8. 2 John 7
9. 2 John 10-11
10. To read what the Didache says regarding traveling evangelists, see chapters 11 and 12.  The full text of the Didache can be found here: http://www.paracletepress.com/didache.html.
11. Jones, p. 108
12. Matthew 20:28
13. Matthew 20:26
14. John 13:1-20

The photograph featured in this perspective is public domain.

Perspective: Party of the Year

I share these thoughts hoping they are of help to someone else.

Comments are always welcomed.

If you find these thoughts helpful, please share.

Party of the Year

The wind blows all around us as if it has a will of its own; we feel and hear it, but we do not understand where it has come from or where it will end up.  Life in the Spirit is as if it were the wind of God.

John 3:8 (The Voice)

The freedom to be in the moment

The reason for making a memory

Never wasting all that comes my way

As I take in what I see

From "Somewhere in the Sky" by Kutless

Jesus once told a story about ten bridesmaids who were waiting with a bride for the arrival of her groom.  Five of them were prudent enough to bring extra oil for their lamps, but the others weren't quite so prepared.  Unfortunately, the groom was late.  When word came in the middle of the night that the groom was on his way, the five prudent bridesmaids got their lamps ready so that they could go out to meet him, but the other bridesmaids had already run out of oil.  The foolish bridesmaids asked the others if they could borrow some of their oil, but the wise bridesmaids said that there wasn't enough and that they would have to go out and buy their own.

By the time the foolish bridesmaids were able to buy some lamp oil, the groom had already arrived, the wedding reception had already started, and the door to the venue was locked.  Their lack of preparedness had cost them the party.¹

I've never really understood the Parable of the Bridesmaids.  I've always realized that this parable is meant to teach us that we should always remain alert and be prepared so that we don't miss out on what God is doing.  What I've never really understood is the parable itself.  To someone like myself who was lives in a modern context, the details of this story don't really make much sense.  I have been to a number of weddings in my lifetime, but I have never been to a wedding that didn't start on time, nor have I ever been to a wedding reception to which people needed to bring their own lamps.  Whenever I read this story, I am always left with a lot of questions.

Why did every bridesmaid need her own lamp?

Did the wise bridesmaids really not have any oil to spare?

Couldn't the foolish bridesmaids just walk beside the wise bridesmaids so that they could share the light of their lamps?

Why didn't the wedding planner set up some lanterns so that everybody would have plenty of light?

Obviously Jesus lived in a culture that was very different from my own, so the significance of the details in this parable is lost on me.  To gain some much-needed perspective on this parable, I decided to consult biblical scholar William Barclay.  Though this parable seems rather contrived from my point of view, Barclay writes that the scenario Jesus describes might have actually happened to somebody in first-century Palestine.

In Jesus' day, marriages were arranged either by parents or by matchmakers.  After a bride and a groom were officially engaged, there was a year-long engagement period, during which the two lived apart from each other.  Though they lived apart, their marriage was already legal.  Once the engagement period was over, the groom and his entourage would travel to the home of the bride's parents, and the groom would finally take his bride home with him so that they could begin their life together.  When the groom arrived, there would be a massive week-long celebration to which the whole town was invited, and the bride and groom would be treated like royalty.  It was an event nobody wanted to miss.

Though the groom was culturally obligated to send a messenger ahead of him to announce that he was on his way, there was no way to know for certain when the groom would actually arrive.  He might arrive during the day, or he might arrive during the night, so one must be ready for his arrival at all times in order to get in on the celebration.  It is also worth noting that nobody was allowed outside at night without a lamp and that to be absent when the groom arrived was a mistake that would exclude you from the festivities.²

(If you are a preacher, a Sunday school teacher, or a Bible study leader who feels led to discuss the Parable of the Bridesmaids, then I recommend that you share this information.)

According to Barclay, in the same way that it was difficult for the bridesmaids to buy oil that night, there are just some preparations we cannot make at the eleventh hour.  Furthermore, like the scarce lamp oil, there are some things in life that cannot be borrowed from another person, like faith and character.³

I affirm what Barclay writes about this parable, but, when I read this story as someone from a culture very different from that of the original audience, I begin to think about people's priorities.  I wonder if maybe the foolish bridesmaids were foolish not because they ran out of oil, but because they were so concerned about their lamps that they missed the party.  I wonder if maybe the wise bridesmaids gave the others bad advice when they told them to go out and buy oil when they knew that the groom could arrive at any moment.  I wonder if the foolish bridesmaids would have come up with a solution that wouldn't have cost them the party if they had been as focused on the celebration as they were focused on their lamps.

In Jesus' culture, things like lamps and oil were necessary, so they represented important things.  In an age of electricity and street lights when people actually complain about "light pollution," lamps and oil aren't quite so important.  I've been downtown after sunset a number of times, and I've never needed a lamp or a flashlight.  Today, maybe such things represent nothing, and by "nothing" I mean all the trivial matters that occupy our minds.  Nowadays, the five foolish bridesmaids seem even more foolish, for it would be utterly ridiculous for a person to miss out on the party of the year because he or she was out looking for flashlight batteries.

Sometimes we get so wrapped up in the minutiae of day-to-day life that we miss out on the bigger picture of what God is doing all around us.  In other words, we don't see the proverbial forest for all the trees.

In Jesus' day, the Jewish people looked forward to the day when the long-awaited Messiah would arrive to set everything right in the world.  Similarly, Christians, who believe that Jesus is this Messiah, look forward to the day when Jesus returns to do the same thing.  Sometimes this coming age of peace is compared to a wedding celebration - the party nobody wants to miss.  One day, somebody asked Jesus why His disciples didn't observe ritual fasting when other religious people did.  Jesus replied, "The wedding guests cannot fast while the bridegroom is with them, can they?"⁴  Basically, He was suggesting that people were so wrapped up in their religious rituals that they didn't realize that, through Him, God was already working to put the world back together again.

After Jesus compared Himself to a bridegroom, He said,
No one sews a piece of unshrunk cloth on an old cloak; otherwise, the patch pulls away from it, the new from the old, and a worse tear is made.  And no one puts new wine into old wineskins; otherwise, the wine will burst the skins, and the wine is lost, and so are the skins; but one puts new wine into fresh wineskins.⁵
I think that maybe Jesus was saying that the new thing God was doing through Him was bigger than the religious people's traditions and expectations.  According to Richard Rohr, "The last experience of God is frequently the greatest obstacle to the next experience of God."

Some things, like faith and character, are timeless.  They will always be important because they transcend both time and culture.  Other things, like cultural conventions, social norms, traditions, "just the way we do things," certain personal interests, and even some aspects of religion are not quite so timeless.  Such things can actually come between us and God, for God does not always act in ways we might expect.  May God give us the wisdom to know the difference between what is trivial and temporal and what is essential and timeless so that we may always be ready to celebrate the amazing things God is doing in our midst.


Notes:

1. Matthew 25:1-13
2. William Barclay.  The Parables of Jesus.  1999 reprint, West Minster John Knox Press.  pp. 133-135
3. Barclay, pp. 136-138
4. Mark 2:18-19 (NRSV)
5. Mark 2:21-22 (NRSV)

The photograph of the wedding reception was taken by Wikimedia Commons user Styop and is used under the Creative Commons Attribution-Share Alike 3.0 Unported license.  The photographer is in no way affiliated with this blog.