Chris Rice, Life Means So Much

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Portraits of Reconciliation

NYT Magazine

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The Problem of Lonely Pastors

 

A link was posted on the CRC Pastors Facebook group. It’s a closed group so we don’t share outside of it but since I write what I’m about to share and it doesn’t involve the stuff of others, only my own, I’ll share it here.

Our brokenness is always lived with and engaged in community. This is why the church is so indispensable to Christianity. The pastor, for better or worse has a unique place in every church, but every church is unique as well so the issue will always be there. The CHURCH is also not only the local congregation.

Our cultural posture is to address a need with a program. That’s not all bad, but it means we’ll have a lot of different programs. Our implicit cultural scientism and modernism biases us to imagine there is an ideal program that will dispense a “solution”. I’m doubtful. There isn’t A solution to any other pastor challenge I face, why would there be A solution for my own?

On this Saturday morning I feel the pain of the varied plants in my own garden of brokenness. There are no “solutions” to many of these like the field of wheat and tares. I thank God for the various friends, clergy and not, in my church and not, who help me bear these loads. They know who they are. They help me with their prayers, their kindness, their friendship, their love, their advice, their listening ears, their commitment to my welfare at their own expense. I know even that more are available to me if I need them. I know that even in a group like this there are many godly men and women that if I had a need they could address they would rise to my aid. What a rich gift the church of Jesus Christ is for us!

It is not, however, like an antibiotic that brings relief in just a few dosages. It is more like hospice that anticipates a final healing through death into resurrection.

One of the tidbits of wisdom Chaplain Cooper would always say in his sermons at the old Knollcrest worship service was “pain shared is pain divided” and I have never forgotten that. Sometimes sharing the pain is the best we can do. Our Lord did his greatest work through us by sharing our pain and taking upon himself our punishment.

We should be Christian in our self-care and care for each other as leaders. We bear our sin and the sins of others awaiting the final stroke of grace that banishes both but in the meantime we do suffer and even that suffering can be recycled into glory.

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Becoming Solid Selves in a Reactive Age

The Reactive Age

The hot topic this week is Brendon Eich stepping down under pressure for his 2008 donations to the Pro-Prop 8 side. He had a chance to recant but did not. 

While this event touches on lots of thing currently in play in our cultural conversation, what is common to both side is emergence of the emotional-relational-burn-victim-self who is fearfully reactive to the imagined damage done to their fragile self by another self being critical of them in particular or in general or even simply not being supportive of them.

I see this on both sides of the culture war. Christians are reactive to criticism. Sexual minorities are reactive to criticism and a lack of embrace. Politics on both sides are extremely reactive defensively jumping to justify their own positions and actions while looking for any possibility to frame the other side in a way that makes them look immoral, bigoted or stupid.

None of this is new of course. Maybe the amplification of a billion individual voices and a million demographic sexual, ideological, religious, political, vocational, avocational, etc. categories and the millions of opportunities to debate on Twitter, Facebook, comments sections. etc. have just made our already fragile, damaged, virtual-skin-self-boundaries that much more aware of a billion possible threats and the unreliability of so many of our traditional allies. Now that we have access to the minds of a billion people we are aghast at how flimsy our world of blithely assumed generalizations about them has been.

The Foundation of Human Fallenness Continue reading →

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Will Willimon’s Making Christians in a Secular World

One of my favorite links written in 1986 about an event in 1963 but as fresh today as it was then.

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Sickness Unto Death

Dead RaisingWhy Didn’t Jesus Just Start Raising Lots of People?

We saw with the Iranian Cleric raising the dead thought experiment that a person possessing this kind of power walking around among us would almost certainly provoke us to kill this person of we could.

Jesus says “ask me for living water (John 4)”, “I am the light of the world (John 9)” and now in chapter 11 “I am the resurrection and the life”. He is ascribing to himself all of this importance and power. Our natural inclination is that he would simply take this power to fix the world and even fix us. The reason he doesn’t is that this kind of power alone won’t fix the world or us. 

The Light Comes On To Reveal We Don’t Trust or Want God

This presence of this power in our midst and our considered resistance and objection to it is Jesus’ way of turning on the light and us seeing the true condition of our hearts. We want a God as long as this God will serve us and do what we want (See Moralistic, therapeutic deism) but a God that is picking, choosing, deciding, enforcing is a terrible threat to our determined belief and desire that it is our world and we (or better I) must be its master. 

We want Jesus to fix the world for us but make sure once its fixed he hands it back to us so that we can start running things again. It is like a child who has an overly complex toy, that time and time again breaks it, hands it back to the parent asking to fix it, the parent does, hands it back to the child only to have it broken again. We are back to Mr. Incredible

No matter how many times you save the world, it always manages to get back in jeopardy again. Sometimes I just want it to stay saved! You know, for a little bit? I feel like the maid; I just cleaned up this mess! Can we keep it clean for… for ten minutes!

What Jesus is working towards is actually our being able to handle the earth (as was originally intended in Genesis image bearing) AND living in intimate communion with God. The problem is that we can neither care for the earth NOR live with God because we don’t fundamentally what what either involves. We abused the earth and would kill God and take his place if we could.

On Two Kinds of Death Continue reading →

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Rachel Held Evans pulls the plug on her Evangelical Ex

“It seems to me,” he responded,  “that for you, evangelicalism is like the ex you broke up with a while ago but still stalk a little bit on Facebook.”

(I’m telling you, the dude is like a prophet.)

“That’s exactly what it is!” I said.

“Maybe it’s time to pull the plug,” he said, “for you own health and happiness.”

“Maybe it is.”

Richard Beck mercifully weighs in with “Evangelicalism isn’t really a church, it’s a web of institutions”,

THANK YOU!

My comment: forget evangelicalism, try working your faith in a church, the body of Christ with messy people, hypocrites, bigots and saints, and in some people all four rolled up together.

Another take on “Farewell Evangelicalism, not so fast” where she lays out how the post-evangelicals while denying many of the points use the same culture war tactics

 Post-evangelicals may want to abandon the culture wars of their parent’s generation, but they cannot so easily free themselves of how those wars taught them to fight. This is not to say that rhetorical structures alone constitute evangelical identity, but they are a key component, a component post-evangelicals inherited directly from the structures they are now decrying.

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Brendan Eich of Mozilla Steps Down

CEO of Mozilla steps down under pressure because he gave $1000 to support Prop 8 in California in 2008.

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Augustine on the kind of death we don’t pay as much attention to

The third example of death is Lazarus. A grievous kind of death it is, and is distinguished as a habit of wickedness. For it is one thing to fall into sin, another to form the habit of sinning. He who falls into sin, and straightway submits to correction, will be speedily restored to life; for he is not yet entangled in the habit, he is not yet laid in the tomb. But he who has become habituated to sin, is buried, and has it properly said of him, “he stinketh;” for his character, like some horrible smell, begins to be of the worst repute.

Such are all who are habituated to crime, abandoned in morals. Thou sayest to such an one, Do not so. But when wilt thou be listened to by one on whom the earth is thus heaped, who is breeding corruption, and pressed down with the weight of habit? And yet the power of Christ was not unequal to the task of restoring such an one to life.

Augustine of Hippo. (1888). Lectures or Tractates on the Gospel according to St. John. In P. Schaff (Ed.), J. Gibb & J. Innes (Trans.),

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Why Divine Personhood Offends us to the point of Deicide

Dead RaisingRaising the Dead Thought Experiment

The above link is the raising the dead thought experiment where I discuss what might happen if an Iranian cleric was able to raise the dead and why the peoples of the world might have some level of fascination, but not enough to change themselves, and why the governments of the world would have to kill him.

This shows a number of things, one of which is why a personal, all-powerful god is so offensive to us.

The Convenience of the Impersonal

We love impersonal things. Why? Because they are useful.

We love machines because if they are good working machines (or processes) they will yield the intended outcome we desire. The gun discharges the bullet for the jerk and the saint. Your smartphone manages your life if you are a CEO or a Facebook grandma. That is how we as personal beings want the world to work.

In fact we want the world to work this way so much we do our level best to turn people into machines. We do everything we can, physically, spiritually, turn them into machines that serve us. We’ve done this in history through tyranny, slavery, and we do it today through employment.

Think about how that word. “employment”. We “employ” people to do for us what we want to or need to have done. We want people to be “professional” which means to be de-personal. To prioritize the “employment” responsibility, to bracket out their personal ideas, commitments, personalities and simply become a tool for those who pay them money to do it. It is a financial, economic transaction.

Impersonal Religion Continue reading →

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