Author Archives: rickchromey
In the early 70s, Stealer’s Wheel had an AM radio hit titled “Stuck in the Middle With You.” There were clowns to the left and jokers to the right but the singer was still “stuck in the middle.”
Yes I’m stuck in the middle with you,
And I’m wondering what it is I should do,
It’s so hard to keep this smile from my face,
Losing control, yeah, I’m all over the place,
Clowns to the left of me, jokers to the right,
Here I am, stuck in the middle with you
It could be Gen X’s generational theme song.
As I documented in my last post, Gen X (b. 1961-1981) is the “Jan Brady” of American generations. It grew up sandwiched between two great American generations: the older Boomers (b. 1943-1960) and the younger Millennials (b. 1982-2004). Stuck in the middle is never easy and Gen X has naturally grown up a bit chippy and grumpy.
As leaders, particularly elders of local churches, it’s critical to understand the generational dynamic of a congregation. As you survey your church do you see a predominant generation? If you’re like many churches today you’re probably seeing more gray, white, blue and no hairs. In my studies of churches in the past 35 years I’ve noticed when the average age of a church exceeds 50 that it’s a potential sign of decline. Healthy churches mirror the contextual age of their community and unless you’re in a retirement community you need to stay below that “age” watermark.
Which brings us to another sobering generational truth: while the fast-graying Boomers are finally retiring and the 20- and 30-something Millennials play their entitlement cards (with some success), Gen X is now getting passed over.
It’s very evident in the job market. The Great Recession (2007-2012) hit Gen X the hardest. The emerging digital and cyber economy shuttered middle management and ended industrial-era employment. Many 40-something Gen Xers lost full-time jobs and never got them back while Boom elders worked past the traditional retirement age of 55. To survive, Gen X downsized, moved, and chose bankruptcy. Unlike the Depression generation, who eventually recovered, in a post-modern, post-industrial world Gen X can read the writing on the wall.
In the church this truth is equally evident.
The Boom generation first tasted leadership (as elders) back in the mid-1980s thanks to a leadership vacuum left by the retiring G.I. Generation. Many of these leaders were still in their late 20s and early 30s when they assumed eldership roles. These young Boom leaders launched an ecclesiastical revolution, sparking the infamous “praise versus hymns” worship wars. Boomers, particularly in megachurches, reinvented Sunday morning into an “event” where PowerPoint, bands and pulpit-less communicators took center stage.
Like good middle children Gen X complied and applauded these ecclesiastical cosmetic changes, then waited in the wings for their turn. By the 1990s, as Boomer senior ministers still held tightly to their pulpits, frustrated Gen X youth ministers launched a new “emerging church” brand that featured hipper music, better visuals and TedTalk sermons. The reason was simple: Gen Xers (unlike the Boomers) was AWOL from church and they wanted to get their peers back.
During the ‘2000s, a new reality emerged: the Millennials shocked everyone and left church altogether (becoming known as the “nones” for “no spiritual affiliation”). A decade later, Gen X grew restless and is now leading a new absentee cohort known as the “dones” (as in “done with church”). In many congregations Boomers are now the predominant regular attenders-aging fast and passing away.
The best solution is to reenergize Gen X, but that’s not happening.
Instead the American church is passing over Xers for the younger Millennial creating both angst and anger. Furthermore, countless older Gen X pastors, still capable and desirous, are tragically overlooked to lead as elders or hire as preachers or staff.
The Boom-led congregations want youth and Gen Xers no longer fit the mold. Meanwhile Gen X-led churches are also hiring the Millennial, even over their own peers (more affordable and moldable).
Gen X is caught in a proverbial catch 22.
So what can church leaders do?
First, aim for balance in your leadership and church staff. If one generation is dominant, there’s room for change. Second, survey the generational attitudes of your congregation. What’s the older Boomer wanting? What’s Gen X thinking? What’s the younger Millennial seeking?
It’s also time to think differently about Gen X altogether, especially those 50-somethings who’ve been out of work for awhile. They may be your best hire. They’re experienced, willing, capable and enthusiastically affordable.
Yes, Gen X is getting long in the tooth but that doesn’t mean they’re done or can’t lead a church to its best days.
The “stuck in the middle” Jan Brady generation just wants the chance.
Gen X is the “Jan Brady” of American generations.
And for leaders, particularly elders, in the local church this is a significant insight to understand. How we view a generational cohort impacts the way we lead, the decisions we make and the legacy we leave.
Jan was the middle Brady Bunch sister, stuck between the popular, beautiful Marcia and the innocuous, precocious Cindy. Jan was constantly trying to fit in, speak out and move up in the family dynamics. She created new personas, chose compliance and voiced dissidence. Nothing worked.
In fact, as a middle sister she was frustrated, hurt and angry.
Gen X (born 1961-1981) knows that feeling well. We’ve grown up as a cultural “Jan Brady” between two great American generations.
As kids of the 70s and 80s, Gen X watched the Boom Generation (born 1943-1960) relish their popular status in American culture. These post-WW2 “Spock” babies were celebrated Disney kids—donning coonskin caps and Mickey Mouse ears—who later fueled a rock ’n roll era that produced beatniks, Black Panthers, Jesus freaks and flower children. Later, the Boomers enjoyed a 1980s Reagan economic renaissance fostering yet another moniker: yuppies (young urban professionals). They also found Jesus and seeded a megachurch movement that reimagined American Christianity.
Everything the Boomers did was big…and the shadow was long.
The problem is Gen Xers grew up beneath a different American psyche. Gen X was labeled and libeled as slackers, goonies, exorcist kids and bad news bears. Abortion, the Pill, the latchkey, daycare and divorce tattooed this 70s and 80s generation as did cultural events like Watergate, Iran hostages and the Challenger explosion. Consequently, Gen X has always nursed a cultural chip on their shoulders. Gen X was widely defined as cynical, lazy and snarky and so they’ve always felt like an outsider. To a breakfast club generation reality bites.
And then those innocuous Millennials came along in the 1980s.
Like precocious Cindy, this “baby on board” generation (born 1982-2004) was everything Gen X wasn’t. They were wanted, protected and venerated. With a cultural blessing from Hollywood to the White House, the Millennials could do no wrong. They were suckled on Disney, celebrated as “Spy Kids” and enjoyed “Home Improvement” family ties. The church showered Millennials with the best in children’s and youth ministry programs, events, curricula and facilities.
And now older Millennials are beginning to assume church leadership roles.
So, what do these generational contexts mean to you as the leader of a church? Actually, quite a bit. Take a look around your leadership “inner circle,” particularly your eldership.
How many are over the age of 56? These are your “Marcia” Boomers.
Do you have any elders younger than 35? These are “Cindy” Millennials.
The rest in the middle, in their late 30s to early 50s, are the “Jan Brady” Gen Xers.
From my long observation of churches in America today, if your church is under 300 members and at least 15 years old, chances are the majority of your elders are Boomers. Rural churches tend to lean towards boomer elders too.
Larger churches that were birthed pre-2000 tend to lean Boomer while emerging churches of the past decade tend to have Gen X and even Millennial elders.
All of these generational contexts are critical to how a church is led.
A primarily Boomer eldership will be more neo-traditional whereas a Gen X eldership will be more progressive. Boomer leaders and elders view change as a necessary evil while Gen X leaders and elders view change as inevitable. Millennial leaders and elders, if they have a seat at the table, remain in the minority but they view change as constant. They are quite comfortable with fluidity and nothing is sacred.
Boomer leadership possesses an optimism that engages and attracts younger Millennial leaders. To the contrary, Gen X elders carry a cynicism that drives churches to think outside older formats, including the “mega” models popularized by the Boomers.
As the Boomers age (and it’s happening quicker now), they are starting to step down as leaders and elders. The problem is, in many American congregations, the Boomers are the only ones left. Many U.S. churches do not have a strong Gen X or Millennial population in their church and it’s created a leadership vacuum unlike anything we’ve seen in three decades.
As Bob Dylan sang, the times they are a-changin.’
And in part two we’ll dig deeper into what this all means.
Recently, I had the distinct honor, privilege and opportunity to tour the inside of the new Church of Jesus Christ of Latter-Day Saints (LDS) Temple in Meridian, ID on two different occasions, including once as part of a VIP group. The VIP group was given longer access and featured more interaction opportunities. In fact, my second tour (for the public) was rushed, shuttled, dismissive and forgettable.
For a Mormon this building is a sacred place to perform baptisms on behalf of the dead, seal marriages for eternity and meditate on God’s goodness.
As a non-Mormon, the only time I can see the inside of an LDS temple is during these special previews or “open houses.” Shortly the temple will be dedicated and only Mormons with “temple recommends” (for keeping God’s commandments) will be permitted inside.
Both tours included a 12-minute opening video on why Mormons have temples and a closing reception area to ask missionaries questions (although in the public tour I saw no missionaries in the room). We were not allowed to take any photos or videos, go any place other than a strictly and highly secured path to certain rooms, including the baptismal font (a round pool built on the backs of 12 bulls representing the 12 tribes of Israel), instruction and sealing rooms for marriages and the “celestial” room for meditation.
From an architectural perspective, no expense was spared. Every room featured exquisite and expensive furniture, crystal chandeliers, beautiful paintings and fine carpets. Everyone wore paper booties to keep dirt damage minimal. I was very impressed. It was a truly beautiful building.
With that said, as both a biblical scholar and church historian, I left the experience with many thoughts, mostly due to the claims and statements by our LDS tour guides:
1. CLAIM: LDS TEMPLES ARE SIMILAR TO BIBLICAL TEMPLES. This idea was presented multiple times by different individuals and was mentioned in the literature we received, but it’s simply FALSE. First of all there were no “temples” in biblical times (pagan temples excluded) but only A TEMPLE (in Jerusalem) and it’s purpose was for the Israelites to come and make sacrifices (bloody animal, bird, grain) and offerings for their sins (I Kings 6-8, Hebrews 9:1-10). There is NO biblical or historical example of any marriages or baptisms (for the dead) being done in the temple of Solomon (pre-captivity) or the later reconstructed temple of Herod (Jesus’ time). This is a purely Mormon idea. You won’t find it in the Bible. To be honest, you won’t even find it in the Book of Mormon!
2. CLAIM: THE ANGEL MORONI (WHO REVEALED THE BOOK OF MORMON TO JOSEPH SMITH) IS NAMED IN THE BIBLE. Again, simply FALSE. I actually asked our VIP guide (who made this claim) to tell me where Moroni is cited by name in the Bible and he quickly back peddled. He mentioned a verse in Revelation 14:6-7 regarding an “angel” that the LDS interpret as Moroni but then conceded he was not uniquely named. Ironically, the Bible names a few selected “angels” (Gabriel [Daniel 8:15-27] and Michael [Jude 9], most notably), so if Moroni was such a special and important angel, why doesn’t the Bible mention him? The more difficult problem is the fact Revelation 14:6-7 predates Moroni by four centuries! According to the Book of Mormon, Moroni is a human prophet and the son of Mormon (who lived c. AD 421). And yet the Book of Revelation was penned in the first century long before Moroni even lived! Even if you believe humans become angels after death (another biblical fallacy), there’s no way the Revelation angel could be Moroni (as he wasn’t even born yet).
3. CLAIM: THE TEMPLE IS A PLACE FOR PEACEFUL MEDITATION. I will agree it was a “peaceful” and beautiful place. I have no doubt that it’s meditative for my Mormon friends, but I personally experienced no “peace” in either of my visits. That’s because I know, from personal experience and testimony, that this “peacefulness” only extends to Mormons in good standing who possess a temple “recommend” (there’s actually a bonafide black market that exists for “temple recommends” I’ve learned!). I believe a primary reason Mormons open their temples to “outsiders” for a brief “open house” isn’t necessarily for the curious “Gentile” (non-LDS) but rather the countless Mormons who can’t enter their own beautiful temple because they fail to live up to the “word of wisdom” (special LDS commandments), tithe fully their income or agree completely with the “restored gospel” (and there are many Mormons who fit this category). From an orthodox and historical biblical view, this is also a FALSE IDEA. The biblical temple was a place for the “unclean” sinners to come and be made right not a place only for those “recommended” or already living “right” (Hebrews 9:13,18-22).
4. CLAIM: MORMONS PERFORM BAPTISMS FOR THE DEAD TO ALLOW THE DECEASED A SECOND CHANCE FOR SALVATION. Baptism is necessary for salvation (something many orthodox Christians believe, by the way) so what about those who die without hearing that “gospel” or live a reckless life and realize after death they were wrong (and desire baptism and salvation)? This is why the LDS (and only the LDS) practice “baptisms for the dead.” But this, too, is a FALSE idea. Yes, the Scriptures mention being “baptized for the dead” (I Corinthians 15:29) but this single verse is hardly a justification for a “second chance”after-death salvation (and if the entire chapter and thought is read, the reference to being “baptized for the dead” has nothing to do with biblical baptism or Christianity). The truth? Scripture is very clear: you die and it’s judgment time (Hebrews 9:27, Matthew 12:36; Revelation 20:11-12). There are no second chances after death, which makes this peculiar LDS doctrine “comforting” only to the ignorant and insolent. In reality, if the biblical testimony is true, there’s hell to pay for those who don’t take care of business this side of Heaven.
5. CLAIM: MORMONS SEAL MARRIAGES FOR ALL TIME ALLOWING FAMILIES TO BE “FOREVER FAMILY.” Personally, I find this a beautiful idea and who wouldn’t desire to be with their family forever. The problem? It’s again unique to the LDS faith. No other expression of Christianity promotes this idea. In fact, Jesus himself said there would be NO MARRIAGE in heaven when expressly asked about it: Jesus replied, “You are in error because you do not know the Scriptures or the power of God. At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (Matthew 22:29-30). Jesus is right. Most of the popular ideas about what will happen in heaven or hell (and after death) are more Hollywood imagination, Dante’s Inferno and wishful thinking. Maybe all dogs do go to heaven (I don’t know), but I do trust Jesus when he says marriage isn’t forever. The problem is most people “do not know the Scriptures” or the Bible (and that includes the LDS).
Now, if you’re still reading, I want my Mormon friends and family to know that I don’t share these “claims” and counterpoints to argue, defame or hurt. I have great respect for faith, values and goodness. Some of the finest people I know are LDS. The Mormons I know live impeccable lives, strive hard to be “perfect” and are great friends, co-workers and neighbors. Many are genuinely “happy” people. But that doesn’t mean their religion is right and, let’s be brutally honest, none of that stuff means a hill of beans on the day you die. You don’t get extra credit or special points for temple work, good deeds and looking nice. Ultimately, it’s what you believe about JESUS.
And I believe JESUS IS ENOUGH.
The Apostle Paul wrote the Galatians something I think we all need to hear, but particularly my LDS friends and family:
“I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel—which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven (Moroni?) should preach a gospel other than the one we preached to you, let them be under God’s curse! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse! (Galatians 1:6-9)
Now some of my readers might think I’m picking on the Mormons here. In fact, I suspect some of my good Mormon friends and family might feel I’m judging, criticizing or attacking them. That is simply NOT TRUE. I have nothing but LOVE for all people, regardless of what they believe. But that doesn’t mean that what every belief or doctrine or faith system is TRUE or RIGHT or of GOD.
Like I shared with a beautiful LDS “sister” missionary on my first visit: if her house was on fire she would want me to tell her. She was affirming to that notion and I suspect you would too. If I have erred in anything I’ve penned here, please correct me. And if my own spiritual house is on fire (heresy), I give you permission to rescue me. That’s what friends and family do.
And that’s all I’m doing in this post. I’m not attacking the PEOPLE–the good and wonderful Mormons–who believe they need a temple and must do special works (baptisms for the dead) or be sealed in the temple (to be “forever family”). I have no doubt that such ideas and “works” give comfort, peace and hope.
But that doesn’t mean these “endowments,” “sealings” and “rites” are BIBLICAL ideas (even if you attach biblical “proof” texts to them). For, again, they present a DIFFERENT GOSPEL (way of salvation) from the rest of Christianity (and tend to look more Masonic in origin and type than Christian). Regardless, it’s very clear that Mormon theology rests on “works” to be saved (as evidenced by the need to be “recommended” to perform more “works” to reach the highest “celestial heaven”).
Christianity is about GRACE alone (Ephesians 2:8-9).
Essentially, JESUS IS ENOUGH.
So I guess this is my way of knocking on the door (with love) of both my Mormon friends and anyone considering converting to Mormonism with an invitational and revolutionary idea: you don’t need a temple or a “recommend” or to do any more “good works” to gain or better your salvation.
You don’t need a church, a code of conduct, a word of wisdom, a living prophet, a priesthood, a recommend or any other golden ticket.
All you need is JESUS.
When Jesus died on the cross the Jerusalem temple veil was torn in two, opening the way for ALL men to have access to the Father through the Son (Matthew 27:51). The book of Hebrews particularly addresses the reasons why temples, sacrifices, priests and other human rituals are no longer necessary (Hebrews 10:1-18). This physical Jewish temple was destroyed very shortly after Hebrews was penned (AD 70) and has never been rebuilt (and I believe never will)…because it is UNNECESSARY.
Simply: JESUS IS ENOUGH. Just read (like a child) the New Testament. It’s very clear and simple.
In conclusion, after my own tour of this beautiful edifice, I would echo Paul’s words to the people of Athens (Acts 17:23-25):
“For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: to an unknown god [for me this was revealed to me in the “Celestial Room”]. So you are ignorant of the very thing you worship—and this is what I am going to proclaim to you.
“The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands. And he is not served by human hands, as if he needed anything. Rather, he himself gives EVERYONE life and breath and everything else.”
Yes! JESUS IS ENOUGH! Amen and Amen!
Today is a significant day in Christian history.
On October 31, 1517—500 years ago—a German monk sounded a clarion call to reform the abuses of the medieval Church he loved. Martin Luther purposely chose All Hallow’s Eve, the night before All Saint’s Day (a revered day in his Roman Catholic tradition) to hammer 95 thesis statements into the wood of a Wittenberg church door. Luther’s act inspired the Protestant Reformation and ignited countless other movements—from the Great Awakening to the Jesus Movement—in the next five centuries.
I am personally a product of a nineteenth century “restoration movement” (Thomas and Alexander Campbell, Barton W. Stone) who sought to restore the Church to ancient principles and practices. I have a deep respect and admiration for my ecclesiastical forefathers who worked tirelessly to restore biblical Christianity. Unfortunately, even this great fellowship of churches eventually adopted secular models over sacred expression, whether in church leadership or worship service or preaching style.
In other words, the “Restoration Movement” didn’t restore the Church, at least not fully. Rather, and to be brutally honest, it became a “nondenominational” denomination in its own right. And today this once dynamic movement has stiffened into a monument in many places. Too many of my dear brothers and sisters prefer to divide over non-essentials, battle over unnecessary causes and alienate over pet interpretations.
So today, in honor of Martin Luther, I pick up my own hammer and offer more than a reformation, renewal or even a reimagination. What we desperately hunger for is a true and complete biblical restoration of the Church.
And I think this (RADICAL) RESTORATION is easily captured in 9.5 statements:
THESIS ONE: The Church of Jesus Christ is Essentially One. We are not the only Christians but we must seek to be Christians only. When the Church operates in the unity that Jesus prayed (John 17:20-23), we are an unstoppable, unbelievable and undeniable Force for good and God.
THESIS TWO: The Church is the Kingdom of God on Earth. The Church is not a “plan B” or some ecclesiastical or eschatological after thought, as many preach and teach today. The Church is God’s Best Idea (along with a Messiah). It is the Kingdom predicted by Daniel (Daniel 2:44-45), revealed by Jesus (Mark 9:1, Luke 17:20-21) and promoted by the apostolic Church (Acts 8:12; 19:8; Colossians 4:11; 1 Thessalonians 2:12; Revelation 12:10-11). It is a Kingdom of Salt that seasons, a Light that reveals, a Joy that pleases, a Grace that releases, a Power that energizes and a Hope that inspires.
THESIS THREE: The Church is Bigger than it’s Monikers. There is no “one true” denomination and no particular human expression of “church” that is better than another. At best we all see things dimly, in glimpses and partially (1 Corinthians 13: 12). In Heaven there will be no Catholics, Lutherans, Episcopalians, Presbyterians, Methodists, Baptists, Amish, Seventh-Day Adventists, Quakers, Charismatics, Reformed, Evangelical, Fundamental, Progressive, Conservative, Liberal or “non-denominational.” In Heaven, as it was in the beginning of the Church, there will only be one label for all: Christian (Acts 11:26).
THESIS FOUR: The Church was created for Radical Community. The Church is about circles, not squares; community not cliques; interaction not isolation. In Christ we all have a place at the table of Communion in the Eucharist that binds all Christians together. The Church is described as a Body (1 Corinthians 12:12-31) and Bride (Revelation 19:7; 21:2). We are a creative, connective and collaborative Family (Galatians 6:10). Consequently, we lead with forgiveness (2 Corinthians 2:10), love with purpose (1 Corinthians 16:14) and learn in community (Acts 2:42-47). Our gatherings must be immersed in interaction. No one should visit a Christian gathering without being tattooed by a relationship.
THESIS FIVE: The Church is guided by Matters of Faith not Opinion, Interpretation or Tradition. The Apostle Paul has given us the only creed the Church of Jesus Christ needs (Ephesians 4:4-5): we are one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father. Everything else is interpretation and opinion, including end-time positions, views on God’s sovereignty, spiritual gifts, musical style, day of worship, organizational values, leadership roles and any other divisive human tradition. It’s fully time the Church ceased dividing over matters of opinion and focus fully on matters of faith. We need to simply agree with a statement attributed to Augustine: “In matters of faith, unity; in matters of opinion, liberty; in all things, love.”
THESIS SIX: The Church is a Body not a Building. For the past seventeen centuries the Church has confined itself within basilicas and cathedrals, halls and chapels, sanctuaries and auditoriums. The vocabulary of the modern church now erroneously reflects “time and space.” Many Christians will say they “go to church,” but this contradicts, even betrays, the inherent power and purpose of authentic ekklesia. In reality, Christians are THE Church. As the Body of Christ, we are a Divine Organism not a human organization. We are faces not a facility. When the church devolves into a business, school or any other cultural institution, as it has clearly done in recent years, it creates handicap and dysfunction. It’s why the early church operated from homes not a “temple” or a “house of worship” (Romans 16:5; 1 Corinthians 16:19; Colossians 4:15). God doesn’t live in our building (Acts 7:48-49), but within our hearts (1 Corinthians 6:19-20). Consequently, the building should never be labeled a “house of God” or “temple” and neither is it a facility Christians attend.
THESIS SEVEN: The Church is composed of baptized believers only. In our baptism we are “born again” into Christ’s Kingdom (John 3:5). Baptism is our “Red Sea” experience (1 Corinthians 10:1-2), our Divine garment (Galatians 3:27), our spiritual cleansing (Acts 22:16; Titus 3:5) and salvation (1 Peter 3:21). And while visitors, guests, seekers and other interested persons are always welcome to journey in our Divine story, all those who follow Christ must identify fully with His death, burial and resurrection through baptism (Romans 6:3-4). It is a Christian’s mark–a circumcism of the heart (Colossians 2:11-15). This is especially critical and necessary before anyone is allowed to participate in the Lord’s Supper, as Communion or Eucharist is not something for outsiders, the ignorant or unrepentant (1 Corinthians 10:16-17; 11:27-29).
THESIS EIGHT: The Church gathers for discipleship, fellowship and worship. The ancient and Original DNA for why the Church gathers is found in Acts 2:42: They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Essentially, we gather to learn the ancient teachings of Jesus and the apostles, to experience connection and community, to participate in the Lord’s Supper or Eucharist and to pray. It’s clear from other New Testament passages that these gatherings included congregational singing (Ephesians 5:19), testimonies (1 Corinthians 14:26), corporate prayer (Acts 4:24-31; 12:12) and even meals in these home fellowships (1 Corinthians 11:20-21). It also infers each “gathering” was small, from a few to perhaps a couple dozen believers. Consequently, these micro-congregations were discipleship-driven, fellowship-based and worship-focused.
THESIS NINE: The Church is led by “apostles, prophets, evangelists, pastors and teachers.” Apostles are those commissioned and sent on a mission (i.e., missionaries). Prophets are those who lead the church forward through prophetic message and/or leadership. Evangelists are those who share the “good news” (gospel) of Jesus. Pastors are those designated to oversee and shepherd a group of believers (a.k.a. elders, overseers). Teachers are those called to instruct and equip. Spread throughout the Body of Christ are lay leaders or ministers (males and females) who administrate, serve, repair, maintain and direct specific acts of ministry, a.k.a. deacons or deaconesses (Acts 6:1-6; Romans 16:1; 1 Timothy 3:8-13).
THESIS NINE POINT FIVE: The Church was originally commissioned as a decentralized Body of believers. The centralization of the Church, nearly four hundred years after it’s Pentecostal launching, was never God’s desire (who initially had twelve tribes led by multiple judges, priests and prophets) or Jesus’ model (who discipled twelve men rather than one). The Original Expression of church leadership was clearly decentralized through multiple apostles, prophets, evangelists, pastors or elders, teachers and ministers. Everyone in a church enjoyed opportunity, influence, power and control (1 Corinthians 14:26). There were no reverends, vicars, rectors, parsons, priests, bishops, cardinals, popes, lead pastors, senior ministers, executive ministers, associate pastors or any other leadership label that centralized power to a few individuals. Rather there were only general responsibilities to equip [Christ’s] people for works of service, so that the body of Christ may be built up until we all [emphasis mine] reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ (Ephesians 4:12-13).
In conclusion, I am not naïve in the knowledge that some or all of these statements will provoke controversy, argument or even division, for no great reformation, revolution or restoration was created without conflict, criticism and complaint. Nevertheless, I can no longer be silent on a clear and simple reading of Scripture, the long testimony of the historical Church and a leading by God to invite all those who love the Church into a conversation on where we’re at and where the Church is headed. In fact, I would ask that you read the Scriptures linked to each point, please.
If I have erred or unintentionally misrepresented myself, the Church or my Christ, I humbly seek correction. I will never claim infallibility nor boast in my positions. I simply and humbly lay them before each man and woman to consider.
Nevertheless, I will desire, until my dying breath, to initiate a UNITY of the Church of Jesus Christ on planet earth and promote a committed and purposeful invitation to simply be Christians. We do not need denominational labels, human creeds, mission statements, auditoriums, chapels, cathedrals, pews, stained glass, stages, lighting, sound, fog machines, PowerPoint, Apple products, videos, performances, hip sermons, coffee bars, offices, bulletins, websites, special programming or any other human invention. They are tools, but they are not necessary tools. Nor can we allow the traditions of man to supersede clear biblical teaching. If the Scriptures say to do it, just do it.
Ultimately, we need only three things, as Paul so eloquently revealed to his Corinthian readers: FAITH. HOPE. LOVE. Faith is our confidence in what was and now is. Hope is our fuel for what will be. And Love is the bond to everything else. It’s why Paul identified LOVE as the GREATEST of the three. For without Love, our Faith is reduced to dogma, tradition and isolation. And without Love, Hope can become abstract, fuzzy and blinding. Ultimately, Love is the “greatest” because it’s the glue that binds Faith and Hope together.
So whether you agree or not with my 9.5 Theses is irrelevant to me.
I will still LOVE all people fully. I will remain FAITHful continually. And I will HOPE incessantly.
Here I stand, I truly can do no other.
Houston has a problem. So does Phoenix, Seattle, Denver, St. Louis and other cities.
But it ain’t just in the big towns. Small town and rural USAmerica are experiencing the crunch too. It’s a problem so big that Thom Rainer, a notable church researcher rightly observed:
“About 20 years ago, a church member was considered active in the church if he or she attended three times a week. Today, a church member is considered active in the church if he or she attends three times a month.”
In his apologetic, Rainer cites five reasons for this shift:
- The local church has been minimized.
- Americans idolize their activities.
- We take vacations from church.
- Members aren’t held to high expectations.
- Churches make infrequent attendees leaders.
While I appreciate Rainer’s astute analysis, I do think the real reasons are much deeper, even different. Yes, times have changed. There’s no question the local church has lost influence and pull. For most of two millennia the church was the center of a local culture. That’s why steeples and bells were needed. Churches doubled as schools, community centers, voting places and other social spaces. Many pop historians think the television did more to erode the influence of the local church than anything else. Television became the new conduit for Faith thanks to guys like Billy Graham, Robert Schuller, Jimmy Swaggart and other televangelists.
And don’t forget a Millennial generation that dined on Veggie Tales.
Do USAmericans idolize their activities over church? Take vacations from church? No doubt. But WHY do they find other social gatherings, events and pastimes more inviting? Why do people avoid going to church when they’re on vacation?
I have lived both sides of the ecclesiastical fence. I’ve been both a pastor and pew-warmer.
I grew up in a small church (attending easily 3 times a week) during the ’60s and ’70s. I loved the community, security and the opportunity my home church provided. Monthly fellowship dinners. Sunday and Wednesday night church. All night prayer vigils. All day service projects. Two-week revivals and VBS. In my church we had but one paid position: the preacher. Everyone else were volunteers, including janitorial and secretarial. Every child learned ministry as soon as they could help. I washed communion cups as a preschooler, served offering and communion as a child, led worship for Sunday church as a junior higher, preached and took communion to shut ins as an older teen.
In my church we didn’t have a youth minister. We made ministers of our youth.
But something happened during the 1980s and 1990s. Church went from being a place of mission to a Sunday morning “show.” Even worship pastors think it’s a concert, asking–sometimes forcing–people to “stand” to worship (as if that’s the most “spiritual” posture). Preachers have turned incredibly territorial. Back in my youth I remember elders preaching and lots of guest preachers (missionaries particularly). Today, church has become what one of my grad students labeled just a “Ted Talk and a concert.” In my Christian Church tribe, weekly communion has become a drive-by event. Anybody remember the pastoral prayer? In the church of my youth, I recall several minutes reserved to pray for the needs in the body. I remember elders praying for communion, deacons praying for offerings and even moments of silent prayer. Not anymore. Some churches barely have a prayer…literally.
For many it’s practically not worth the time to get dressed for church anymore. Unless church is on the way to some other Sunday activity, it’s just as easy to catch a few more winks and watch the live-stream service in pajamas.
I’ve been blessed to experience hundreds of different churches, from home-based to megachurch, from rural to urban, and nearly every denominational flavor you can imagine. I’ve enjoyed church in every state except New Mexico and Hawaii (with hopes to knock that latter one off in 2017) and on three continents from South Africa to Tanzania to Moldova to Mexico to Canada. I’ve talked to countless people about why they no longer regularly attend church and the reasons generally fall into a few main themes related to community issues, pastoral leadership or church vision.
1. WE CAN BAIT’EM BUT WE CAN’T BAG’EM! Most churches are great at “welcoming visitors” but have no clue for how to engage and assimilate guests into the mission and ministry of a local church. Visitors feel welcomed but many returning guests grow confused. People don’t need another coffee mug, but they would love a friend. When guests enjoy the “show” (worship and preaching) but feel no connection or community, they quickly convert to spectators. And if you’re not feeling up for the “show,” you stay away.
2. THE WORSHIP IDOL! Most people, even guys, will sing and worship if it’s real and moving, but let’s be honest: the whole “show” thing is troubling and many Christians–including very devoted ones–refuse to partake. I attended a church for a couple years that purposely hired “worship artists” to lead their Sunday gatherings. So it was no mistake that church turned into a concert with light shows, high-tech visuals and even fog machines. Some churches now pass out earplugs for sensitive ears. But look around and you’ll see very few are singing.
3. THINK “CHEERS!” We all want to go where “everyone knows my name.” That’s why bars are packed on Saturday nights and churches are emptier on Sunday morning. When was the last time you went to church expecting to meet a new friend or improve a relationship? Simply put, all churches need to create space and time in the worship experience for community. I’m not talking that “meat and greet” thing to waste a few minutes so the musicians can fix/tune/change instruments. I mean, REAL time (up to 10 minutes) where people can connect, reflect, share, pray and discover friendships.
4. BORE NO MORE! Preachers need to realize in a YouTube, Ted Talk and Twitter culture that less is more and that’s why more are staying away. The 30 minute sermon was a very productive tool in yesterday’s church but today’s postmodern prefers preachers to set the table and let them TALK about it. “I don’t need some guy on a stage to tell me how to live,” one Millennial opined, “I only need that guy to help me understand God’s Word and let me talk it out with a friend.” Preachers could easily do that under 15 minutes and I show you how in my book Sermons Reimagined.
5. A TRUE RESTORATION MOVEMENT! I’ll confess my choice of churches is limited (at least for regular attendance). I can put up with a lot of ecclesiastical stuff–including some poor theology, occasional bad preaching, church cliques and other shenanigans–but I have one requirement of the church where I choose to attend regularly: weekly Lord’s Supper. It’s more than a tradition for me. It’s where I connect with Christ in my life. I look forward to the Lord’s Supper more than singing praises, more than the sermon, more than the coffee and day-old donuts in the lobby. I love this ancient biblical tradition. Another one is baptism. What a beautiful picture of community, grace and new life! So I’m calling all churches to re-emphasize the biblical sacraments of baptism and weekly communion.
Ultimately, the Church will reorientate, reimagine and, hopefully, restore itself.
It has too.
In today’s 21C culture, one of the few truly radical “alternative lifestyles” left is a conservative, Bible-believing, Scripture-quoting, amen-shouting, hymn-singing Christian.
The life, death and resurrection of Jesus Christ is the most attested and contested narrative in history. The eyewitness testimony, archaeological evidence, historical analysis and mountain of evidence alone are convincing. Many a skeptic has set out to prove the narrative false and instead became a believer.
After all, IF Jesus did resurrect then it proves His claims of Divinity. And if Jesus was truly God then every other religion, ideology and philosophy fails. It’s no wonder Christ (and Christianity) is viciously attacked, lampooned and persecuted. It’s no wonder evidence that proves Christianity true is routinely ignored, revised or shrouded.
And no archaeological evidence has faced more scrutiny and shrouding than a piece of cloth known as the Shroud of Turin.
I’ll be honest, for years I never gave this evidence much attention. I’m not sure why, except that I never have been forced to fully evaluate it’s narrative and analyze the proofs for it’s veracity.
And yet, if this shroud is real it unequivocally proves not just the existence of Jesus, but supports his crucifixion and the power of resurrection. It’s entirely reasonable that of all the relics the disciples would’ve kept, treasured and memorialized it would be the burial cloth that wrapped their resurrected Messiah. Surely a cloth that held the Messiah wouldn’t be abandoned (since the rest of Jesus’ earthly belongings were gambled away and in others’ hands). We could also expect a disciple, like Peter and John, to retain the burial shroud as evidence Jesus was no longer in the tomb (John 20:3-10)–especially if that evidence showed markings of Resurrection. It’s also reasonable, in the days, months, years and centuries that followed the resurrection of Jesus that this memorabilia would be properly preserved and occasionally displayed.
The fact it exists does not surprise me. What’s shocking is the skeptic’s response.
They only answer they’ve got is the Shroud of Turin is fake. Somehow a medieval prankster, in their view, created a cloth bearing the crucified likeness of Jesus Christ and featured all the finer details of scourging and crucifixion. It’s a plausible option until you realize that no one TODAY can replicate this burial shroud, including its detractors! If it was so easy to do a thousand years ago why can’t we do it today? But the shroud is not art (there is no paint or other applied substance on it). The image is burned into the cloth and yet no one can explain how it was done.
What do we know for sure about the Shroud of Turin?
First, we know it depicts graphically a crucified person. It’s a cloth that shows a complete body–a scourged and crucified body (including bloody marks in the ankles and wrists, in the chest, on the back and head).
Second, it’s the only known archaeological example of a burial cloth. Ancient ossuaries or bone boxes are a dime a dozen, but how many preserved burial cloths do we possess? It’s also fascinating because few crucified people were wrapped in shrouds (and given proper burials). The crucified were the lowest of the low in ancient culture. And why would anyone retain a bloody burial cloth of a crucified person anyway? The crucified were cremated. In fact the ONLY evidence we possess for an ancient Roman crucifixion is one nail and ankle bone fragment.
It’s why the Shroud of Turin, if nothing else, provides amazing evidence for the brutality of a Roman execution.
Third, a burial cloth proves Jesus was given a burial fit for a king. Only the rich and royal enjoyed the luxury of a sepulcher (Jesus was buried in a borrowed tomb owned by the wealthy Joseph of Arimathea), as Matthew 27:57-61 records:
As evening approached, there came a rich man from Arimathea, named Joseph, who had himself become a disciple of Jesus. Going to Pilate, he asked for Jesus’ body, and Pilate ordered that it be given to him. Joseph took the body, wrapped it in a clean linen cloth, and placed it in his own new tomb that he had cut out of the rock. He rolled a big stone in front of the entrance to the tomb and went away. Mary Magdalene and the other Mary were sitting there opposite the tomb.
The biblical narrative clearly speaks to a burial cloth. In fact, it gives a reason for its existence and preservation. Perhaps Matthew’s inclusion of this detail is a tip to his readers about a piece of evidence that early Christian believers surely would’ve have secretly and proudly mentioned.
After all, it’s clear evidence that Jesus was both dead and buried.
Ironically, it was two Pharisees who secured Pilate’s consent and performed the burial rites for Jesus. John’s gospel adds that Nicodemus, a Pharisee and member of the Sanhedrin, accompanied Joseph, also a member of the Council, and helped him wrap his body (John 19:38-42). This is significant as none of Jesus’ disciples had such social and political standing to access Pontius Pilate but these two high-ranking Pharisees (who equally consented to Jesus’ execution). Without Joseph of Arimathea and Nicodemus, Jesus probably never would’ve been buried. No good Jew (properly cleansed for Passover) would touch a dead body and definitely no right-thinking Pharisee would risk it (as everything he touched would also be defiled). Yet Joseph and Nicodemus were secret believers. And they were clearly aware of Jesus’ claims of resurrection. Consequently, they willingly risk reputation and forfeited their right to Passover.
These two Pharisees used two pieces of linen: a large piece of cloth to wrap the body and a facial cloth that covered the face. Most people have heard of the Shroud of Turin, but have you heard of the Sudarium of Oviedo? It’s a bloodier piece of cloth with no image and a harder historical timeline to follow than the Shroud, but remains another compelling evidence to the biblical narrative. The entire body was wrapped tightly (with up to 75 pounds of burial spices!). John also explains how this burial shroud had strips woven into it that tied off the body. This is significant because John records only Peter and John completely entered the tomb and handled the burial cloths. Could the shroud have still been tied up but flat, absent a body? It’s hard to steal a body, leaving behind the shroud, without unwrapping it. Furthermore, again, who would risk becoming ceremonially unclean on the highest Jewish Sabbath just to steal the body of a dead man (and remove the shroud to do it)? Rome had no motivation to steal. The existence of this burial cloth suggests the body wasn’t moved or removed, but rather simply vanished!
Joseph secured the body of Jesus in a new tomb protected by a large rock. The “new tomb” is significant as tombs often contained more than one body in various states of decomposition. Families often owned a tomb to share for loved ones. Sepulchers were not permanent residences for the dead. They only served to “rest” and decompose the body. Once fully decomposed, the bones were transferred to an ossuary and stored elsewhere. The point here: Jesus was dead. Joseph handled him as dead and wrapped Jesus as a dead body.
Two additional witnesses observed Joseph burying Jesus: Mary Magdalene and another Mary. This is an interesting legal fact that Matthew inserts, as it takes two witnesses to corroborate any story in a Jewish court of law (Deuteronomy 19:15). Surprisingly, it was the wrong sex to confirm this historical event, as women were considered unreliable witnesses. So why would Matthew cite women? First of all, because it adds two more witnesses to the burial (four witnesses is very strong testimony). Secondly, women plus two members of the Sanhedrin (Joseph and Nicodemus) gave them credence. And, finally, if there were any doubt, you’d never confirm your story with women as your witnesses.
So the Shroud of Turin is compelling evidence to corroborate the burial narrative. It’s the type of evidence admissible before a court of law.
It is the BEST archaeological evidence for Jesus’ death, burial and Resurrection.
If you only choose to believe it is what it is.
Then I heard a voice from heaven say, “Write this: Blessed are the dead who die in the Lord from now on.” “Yes,” says the Spirit, “they will rest from their labor, for their deeds will follow them.” (Revelation 14:13)
Blessed are those who die “in the Lord,” John the Revelator wrote.
Blessed is the believer because death no longer stings, separates or steals. The Resurrection of Jesus the Christ ended death’s long war of terror against the human race. Death was vanquished and utterly “destroyed” by this historical event another apostle penned (I Corinthians 15:25-27; 2 Timothy 2:10).
It is pretty good news.
Unless you don’t believe that it happened or, at least happened as we know it. After all, the skeptic has twisted, reimagined, dismissed and fabricated the Resurrection narrative since it occurred. Jesus didn’t really rise from the dead. It’s a fairy tale penned by his devoted and desperate disciples, perhaps seeking religious power “in his name.” Or maybe Jesus wasn’t really dead. Maybe the whole event is nothing more than mass psychosis or delusion. If nothing else, it’s pretty clear the body was stolen. The Muslim argues that Judas Iscariot, not Jesus, was the one crucified (among other contentions).
There are plenty of alternative theories to counter the preposterous idea that a Jewish rabbi, two thousand years ago, raised himself from the dead. That’s crazy.
Yes, it is.
If Jesus truly was just a man.
But it’s certainly plausible (and equally possible) that he is WHO he claimed to be: God in the flesh (John 1:1-5, 14).
From that view, it’s far more crazy to think you could KILL God and keep the Almighty and Omnipotent in the grave. A resurrection miracle for God is child’s play. It pales in comparison to creating the whole universe, earth and all life in six days…out of nothing. Sometimes we think too small of God.
The problem facing the skeptics, atheists and unbelievers is any alternative solution they offer only creates more questions. Rather than resolving the resurrection puzzle they actually muddy the water more:
- JESUS DIDN’T RESURRECT! IT’S AN EARLY CHURCH LIE. Okay, then why would every one of Jesus’ original twelve apostles–if in a collective and creative conspiracy to launch a new world religion–all die torturous deaths without a single recant? Now, a group of deluded followers might die for a lie together but Jesus’ apostles, according to historical church testimony, died alone, far apart and with much pain. Andrew was crucified in Asia Minor. Thomas was viciously speared in India. Matthew was stabbed to death in Ethiopia. James was stoned and clubbed to death in Syria. Paul was beheaded in Rome. And these are but a few of the apostolic martyrs. And yet, not one recanted their Faith to save their own neck (including Saul/Paul who once viciously opposed and persecuted Christians). It’s strong evidence that they not only believed the Resurrection happened, they knew it happened. They witnessed the Resurrected Christ. The resurrection of Jesus turned cowardice into courageous missionaries, doubt into daring leaders and downcast disciples into devoted evangelists. The Resurrection creates positive and productive change to which skeptics have no apologetic.
- JESUS DIDN’T DIE ON THE CROSS. HE WAS STILL ALIVE! Hmmm…then how could Jesus survive a Roman crucifixion and then revive his own strength, without medical care? Also known as the “swoon theory,” this has been widely rejected (even among clear-minded skeptics). Roman executioners were masters at murder and faced their own death sentence if they erroneously mishandled a death penalty case. And let’s be honest, the reality is most crucified individuals died on their own. Some hung on their crosses for days, while birds and wild animals ate their flesh, until they died. Most passed away from asphyxiation, a well-documented consequence in crucifixion. But the Christ narrative is even more gruesome than most. Jesus also experienced an oft-deadly scourging prior to crucifixion. He was gouged with thorns. He was beaten in his long walk to Golgotha. And then speared to prove his death. In order to hasten death, bones were routinely broken but not so with Jesus (John 19:31-37). He was already dead. Skeptics want reasonable people to believe Jesus somehow survived such tortures, but even if he had miraculous strength to revive, certainly the cool sepulcher would’ve finished him off. No, Jesus was dead. In fact, Jesus was buried as dead by grieving friends (who would’ve moved heaven and earth to hear even the faintest heartbeat or breath).
- THIS IS ALL A MASS DELUSION! Seriously? Is it truly possible to devise a mass “resurrection” delusion of this nature (or is the skeptic the one living a delusion)? According to 1 Corinthians 15:3-8, Jesus appeared to multiple people in various places at different times, including as many as 500 people at once. How could so many people experience the same reality (Jesus is alive) and come to the same conclusion (Jesus really is alive)? We’re not talking temporary hypnosis or magic trick. These disciples believed and lived with a willingness to follow Jesus to their own death. The truth? It would require a greater miracle to engineer a mass delusion of this magnitude than a resurrection.
- EVERYONE KNOWS THE DISCIPLES HAD MOTIVE TO STEAL THE BODY. IT WAS BURIED ELSEWHERE. Nice try, but if the body was stolen, then why wasn’t it produced…ever? This is the oldest lie in the book, even recorded by Matthew. Just tell the people the body was stolen. Case closed. It might’ve worked if true, especially if the body was never found, but it fails miserably to explain why Christians, again, would give their lives for a lie. Certainly one desperate disciple, wanting to save his neck, would’ve cracked and fessed up. But the reason they didn’t “fess up” was because they couldn’t. They had seen Jesus alive or heard from reliable witnesses of his resurrection. So who do you believe? A bunch of Roman soldiers under orders (and bribes)? The religious leaders harboring a grudge? Or do you believe followers of a resurrected rabbi that modeled his love, service, sacrifice, gifts, preaching and sharing like it was their last day on earth? I’d believe his followers. Dead men tell no tales. Resurrected ones create new ones.
At the end of the day, the atheist, skeptic and nonbeliever can debate, denounce and denigrate Christianity and the Resurrection, but their arguments fail like cheap paper vessels: they don’t hold much water very long.
The evidence for Jesus’ life is overwhelming.
The proof of his death and resurrection are compelling.
It requires far more FAITH to believe it didn’t happen.
And that TRUTH ain’t never going to change.
If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith. (1 Corinthians 15:13-14)
Recently, my wife and I went to see the new Pure Flix movie The Case for Christ. The film chronicles the long, sometimes laborious but ultimately glorious, journey from atheism to faith by Christian apologist Lee Strobel.
The devil took a serious thumping when his prized skeptic Strobel found faith and slipped from his gnarly grasp. Strobel, a self-proclaimed atheist, was an award-winning investigative journalist for The Chicago Tribune. As part of Strobel’s conversion, and long after, he put those journalism skills to work to investigate the claims of Christianity. In the process, he penned several million-seller books that are essentially legal briefs (or cases) to prove God, Jesus, the Resurrection, the Scriptures and Christianity.
In his new feature film, Strobel argues strongly that the flashpoint for Christianity is the Resurrection of Jesus. Nothing else Jesus said, did, or predicted matters if the Resurrection is false. Christianity, as Paul argued to the Corinthians, is nothing but an empty shell.
It’s also nothing new.
Ever since the first Easter Sunday, Christians have joyfully pointed to this historical event as the REASON for Faith. It’s the motivation for belief. Death has no more say, no more sting, no more stranglehold. Jesus’ Resurrection changed the rules of the game. What once bound all men and buried them far from God was death. The biblical writers called this place the Sheol (Hebrew: Genesis 42:38; 44:29; 1 Samuel 2:6; Job 7:9; 21:13; Psalm 89:48; Proverbs 1:12) or Hades (Greek: Matthew 11:23; Luke 16:23; Revelation 20:13). It was the land of the dead. A place of separation. If there was any good news it was that Israel held a “get out of death” card, a promise of coming Resurrection (Daniel 12:1-3; John 11:23-25).
Nevertheless, until Jesus, whenever a person died, the Scriptures reveal he or she descended down into the Sheol or Hades. Nobody went up into “paradise” or in the Greek idea to a “third heaven” where God dwelt (2 Corinthians 12:1-4; Revelation 2:7). Yes, there were exceptions. Some were “caught up.” Enoch just disappeared one day (Genesis 5:24; Hebrews 11:5). Elijah raptured on a heavenly chariot (2 Kings 2:11-12). And Moses got a taste of both places, as Jewish tradition taught he was assumed out of Sheol into paradise by Michael the archangel. Paul was “caught up” to this paradise. But everyone else–righteous or not–took the down elevator at death. Can you imagine now the angst and anger it created when Jesus informed a lowly thief that he would join him IN “paradise” (Luke 23:43)? That was coded “resurrection” talk. The thief was in and the Pharisees were out. The last shall be first.
And then Jesus starts waking up the dead. Just like Elijah did (I Kings 17:17-23; 2 Kings 4:32-35). Ironically, raising the dead was an occasional Messiah miracle and only three accounts are recorded: the widow’s son at Nain (Luke 7:13-15), Jairus’ daughter (Matthew 9:18-26) and Lazarus (John 11:1-44).
Halfway through his ministry, Jesus enjoyed a mountaintop retreat with his inner three disciples (Peter, James and John). Suddenly Elijah and Moses crash the party in their “transfigured” eternal bodies that were “dazzling white” (Mark 9:2-10). It must’ve been something to see. In was a slice of Heaven on earth. However, such blessings were reserved for the resurrected dead, as Jesus taught his curious disciples after the event. Mark writes: Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. They kept the matter to themselves, discussing what “rising from the dead” meant.
Don’t say a word, said Jesus. We’re clueless anyway, replied his disciples.
It takes someone very, very special to perform a resurrection. Many a faith charlatan has faked lesser miracles, but who can raise the dead? Jesus’ miracle ministry definitely brought him press and pressure. You want to get yourself killed? Start raising the dead. In fact, it wasn’t until after Lazarus’ resurrection the Sanhedrin commenced a plot to kill Jesus (John 11:45-53).
But if you really want to cause a stir, preach your own death and resurrection. Mark records that Jesus began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again (Mark 8:31).
That’s serious lunatic talk. It’s one thing to chat up your own murder but something altogether crazy to prophesy your own resurrection.
Maybe that’s why atheists, skeptics and unbelievers are puzzled by the Resurrection of Jesus the Christ. How do you rationalize the irrational? How do you explain the unexplainable? How do you defend the indefensible? Every other great guru, religious leader and spiritual master carved a career and created a following. A few nut jobs, reading bad tea leaves, predicted their death but none seriously dared to suggest they’d be back among the living within 72 hours. That’s insane. That’s crazy. That’s nonsensical. That’s a fairy tale.
It certainly is…unless you’re talking about God in the Flesh.
That’s who Jesus was.
And who Lee Strobel soon discovered that he was not.
It’s time to preach a hard truth.
It’s becoming clear the lecture is dying as an effective communication strategy in today’s postmodern cyber culture.
No, it’s not extinct yet but the writing’s on the Facebook wall.
The sermon (as lecture) had a great 500-year run, thanks to academic reformers like Martin Luther, Huldrych Zwingli and John Calvin who refocused Protestant worship from the experiential Eucharist to the authoritative Scriptures. The sermon-lecture found particular efficacy in the Enlightenment era when Great Awakening preachers like Jonathan Edwards, Alexander Campbell and George Whitefield roused their flocks using rhetoric and reason. And once technology permitted sound to be amplified and images televised the sermon was staged and spotlighted. From Billy Graham to Bill Hybels, from Mars Hill to Saddleback, power communication and “personality” preachers wired countless churches.
Of course, none of this matters to a postmodern culture that’s grown frustrated and disconnected by the conventional, traditional and typical church.
Millennials (b. 1982-2004) are voting with their feet. One study suggests three in five churched Millennials graduate high school and church on the same day. A recent blog ignited social media fire (and ire) for daring to outline “why Millennials are over church.” Some of the more insightful reasons included “nobody’s listening” and a desire for mentoring instead of a sermon.
But these sentiments aren’t just from Millennials. Gen X (b. 1961-1981) has also lost heart with the Church. Call them “church refugees” or “dones” or whatever, but these 40 and 50-somethings are equally troubled and tired. Church has become painful, irrelevant and disconnected. “It’s just a concert and TedTalk anymore,” one Gen Xer opined about his church experience.
When Gen X began its exodus in the late ‘80s, churches merely shrugged. It’s just how that generation handles stuff. They’ve always been anti-institutional. Then the Millennials commenced their departure (early 2000s) and everyone was puzzled. This wasn’t supposed to happen. Millennials were the church’s “baby on board” bunch. We created amazing children’s and youth ministries just for them. We cajoled and coddled them, even bribed them with candy, Bible Bucks and other prizes.
Now they’re leaving? Shocking.
So WHY are they leaving? Simple. They struggle to hear us anymore.
In my book Sermons Reimagined: Preaching to a Fluid Culture, I explain the problem is rooted to communication. Post-modern generations (Gen X, Millennials, iTech) simply can’t “hear” or “understand” the Message because they process and communicate information differently than older generations (thanks to changing technology). This cultural shifting is nothing new. Approximately every 500 years, culture evolves when new “mega-techs” re-orientate cultural interactions.
2000 AD – present
Mega-Techs: Printing Press, Mechanized Clock, Telescope
Mega-Techs: Internet, Television, Cellular Phone
Closed. Print. Passive. Control.
Open. Image. Experiential. Choice.
|Content: Organized, Never Changing||
Concepts: Organism, Always Changing
Reason: Scripture as Textbook
|Revelation: Scripture as Letter|
|Generate answers: get to the point||
Create questions: embrace the process
|Lecture, Sermon, Monologue||
Experiences, Interactivity, Visuals
For many postmoderns—Christians or not—going to “church” is eerily like going to another class lecture (boring!).
Postmoderns want to talk about Faith. We want to talk at them.
Postmoderns want to experience Truth. We want to define Truth through principles, propositions and points.
Postmoderns want to see God working. We want them to hear God’s Word.
It’s no wonder we’re losing touch and becoming irrelevant. We’re like an 8-Track cassette: great music but packaged by obsolescence.
It’s why the sermon is dying.
The lecture is over.
(this blog was originally posted to REFRESH THE CHURCH on 2/27/2017)
What do you remember about your childhood church?
I remember much. And I’m beginning to miss it more and more. I grew up in the church of the 1960s and 1970s. My church was a small congregation in small-town Montana. The church has never grown larger than a couple hundred, but her influence has been wide. She produced dozens of pastors, missionaries, elders, deacons, Sunday School teachers and other leaders.
What do I recall about my childhood home church?
I remember the smell and feel of a hardwood pew (where I literally cut my teeth). I remember the clink of glass communion cups and the taste of homemade unleavened bread and sometimes stale grape juice. I recall the sounds of a dueling organ and piano, the Doxology hymn after the offering and the prayers of nervous elders around the Communion table.
I remember stained glass windows that told stories of the Faith. I remember hymns that communicated deep doctrinal truths with passion and purpose. The Church’s One Foundation. In The Garden. Softly and Tenderly. The Old Rugged Cross. Power in the Blood. Revive Us Again. When We All Get To Heaven. We had no band. No lighting cues. No fog machines. No hi-tech visuals. No sound system. Just a guy or gal waving her arm to lead us in a hymn’s tempo, whether 4/4, 3/4 or 6/8. I remember a time when worshippers sat reverently and sang loudly (in parts). Back then our worship leader used to chide that we couldn’t sing “Standing on the Promises” as long as we sat on the premises. Today we stand to worship (and sometimes are chided if we don’t) while many (especially men) don’t sing at all.
I remember congregational readings and prayer times, when we openly shared our troubles, triumphs and trials. In my childhood church everyone had a role. Some ushered. Some gave devotional thoughts. Some served the Communion. Some passed the offering plate. Some prayed. Some read Scripture. Some played the instruments. Some led the songs. Some gave announcements. Some shared a special song, poem or art. Even the kids were involved. I once did a “chalk art” drawing on stage while my preacher waxed eloquent about heaven. I was eight years old.
I remember monthly fellowship dinners where the whole church gathered to feast, but to also share stories, build community and enjoy life. I remember old ladies with perfect attendance pins (some years in the making), sermons on sin, Hell and judgment, two-week Vacation Bible Schools and revivals, all-night prayer vigils and the annual Christmas play (to a packed house). I remember hanging with my preacher in his office, his home and even on the job (he was a part-time radio broadcaster). We played a lot of ping pong and shuffleboard.
I remember, as a preteen how the boys and girls were separated for a few years (Junior Boys and Junior Girls) to learn from same-sex teachers. I remember “sword drills,” Bible baseball and other games to encourage Scripture memory. I learned how to use a concordance, pray for others, study the Word and share my Faith. And unlike today I learned without bribery, Bible Bucks or other gimmicks to incentivize my motivations. To paraphrase a popular hymn: “My faith was built on nothing less than my preacher’s notes and Standard Press.”
Above all, I recall feeling safe in my church. No matter what life brought me, I knew the saints had my back. My preacher knew my name. My teachers knew my cares. Church was a place to gather, connect and commune. We were family. The parking lot was still full long after church let out. Few beat it to the door because there were plenty of people looking to talk to you. Visitors were welcomed and often invited to join for Sunday dinner. We didn’t give visitors a gift. We gave them our lives.
I’ve seen “church” change a lot in my lifetime, but I miss “church” as it was. Today’s church seems so plastic, processed and produced compared to my church back in the day. Today too many Christians want quick, convenient and entertaining, but at what cost? Discipleship has been reduced in some churches to a Sunday TedTalk. In other congregations, especially of the non-denominational evangelical stripe, the only person who prays in the service is the pastor. The Lord’s Supper or eucharist has become a drive-by, occasional event. Worship a concert. Fellowship an accident. Evangelism something someone else does.
Some might view my reminiscing as criticism, but that’s not true nor my intent. It’s mostly just observation. If you’re younger, I understand. All you’ve ever known is the church of the 1980s, 1990s and 2000s. But the “church” of those decades was in transition and transformation. It’s wasn’t the “old school” church that those of us 50 and older grew up experiencing.
Personally, I’m not against change. In fact, I think there’s been many good and healthy changes in the Church since my youth. I appreciate worship that’s more culturally-sensitive and emotive. I appreciate that sermons are more applicable. And I’m grateful for the plethora of resources, helps or ministries for just about every need or problem.
Nevertheless, we have lost some great traditions. We’ve cut loose some wonderful ways we once connected. We’ve forgotten some beautiful strategies for sharing, growing and maturing Faith. I know we can’t go back. And we shouldn’t. Today’s church operates within a completely different cultural context and it’s not possible or reasonable.
If there’s one thing we do need is a return to SMALL. Bigger hasn’t been better for the Church. The bigger we’ve gotten the more we’ve lost the personal touch. Unless we can reimagine “mega” into smaller communities (where everybody knows your name), even the large churches will eventually stagnate and decline. It’s critical the Church recaptures authentic community that provides every person a place, role and purpose.
This was the practice of the early church: small, home-based communities of probably no more than a couple dozen. For centuries the Church operated small and contextualized to a particular neighborhood or town. Discipleship was in upper (living) rooms. Worship was interactive and everyone contributed. Evangelism happened by riverbanks, side roads and in prison cells. The disciples were sacrificial in their giving and no one had a need.
It sounds a lot like the church of my childhood.
Can you imagine a church like that today? I can.
For the DNA of the Church hasn’t changed. It’s the same yesterday, today and tomorrow:
They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread (Lord’s Supper/Eucharist) and to prayer. Everyone was filled with awe at the many wonders and signs performed by the apostles. All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts (Acts 2:42-46).