Category Archives: Culture

Why today is my last day on Facebook

I posted this on Facebook back in August just before I left, it’s been over 3 months since coming off FB and I can honestly tell you I haven’t missed it once. I know there are lots of people who really enjoy using it to keep in touch with friends and family, but I would challenge you to honestly ask yourself if the benefits really outweigh the negatives. I’m not saying anyone else should leave it, but if you want to know why I did, read on…

 

Dear FB friends, today will be my last day on Facebook, for three main reasons:

1. The Scottish referendum has taught me what it’s like to be captive to other people’s enthusiasm. Although I post on a variety of topics, I write on things important to me, especially my faith. I have never been criticised for this (or unfriended as far as I know) but I have a much better appreciation for what it feels like to be on the receiving end of political or religious proselytising. I will still write because I want to contribute something to the discussion, but will not automatically upload these to FB.

2. It encourages insecurity, jealousy and envy – have people liked my post? Why did so and so not like it? Why do they get so many likes? Why did they post that? I wish I was doing that…I wish, I wish, I wish, why, why, why. Not healthy!!

3. The gap between reality and perception – whether intentionally or unintentionally we can easily portray a digital image of ourselves that distorts our real life and personality. What is endearing face to face can become annoying digitally. I don’t want this filter over my life – I want to decide on what I see and hear, not on an edited selection of things that other people want me to read. I also don’t want to inadvertently portray an image of myself inconsistent with the real me.

For me the positives don’t out way the negatives – don’t get me wrong there are some great aspects of FB – ease of keeping in touch with a wide circle of friends, some good articles, etc. But would my life be any less richer, fuller or blessed if I didn’t have these things? And the dependence that it breeds is like a peer pressure, approval seeking, social conforming addiction. I want to be free from that.

Follow your own path, not the one others digitise it for you. No Facebook, know peace.

You better “Like” this today, because ifacebook-freet will be gone after that…

2 Peter 2.19: “They promise that these men will be free. But they themselves are chained to sin. For a man is chained to anything that has power over him.”

So then how shoud we live?…Connected and Compassionate

Losing my religion and finding my faith, Part 2. Connected and Compassionate

So how do we respond to this decay in our Christian heritage (see Part 1)? I suggest there are five things we must do. In a world where good and bad have lost their absolute reference points and become synonymous with helpful and unhelpful, we must give people a living portrait of what absolute goodness means.

1. Strive to do good – in a land of exile it is not enough to only tell people about the truth, it is not enough to only argue at the theoretical or logical level. We must demonstrate our love in real ways to a lost world. We must find ways of touching needy people, of restoring broken lives, of healing bruised bodies. Only by living amongst people and loving them in practical ways will we ever create a hunger for ultimate truth. Society is too sceptical, cynical and secular to be convinced by rhetoric alone.

  • Are our words and actions balanced?
  • Do we spend as much time in practical service as we do in gaining knowledge?
  • What are we doing, what is your church doing, to tangibly serve its community?
  • Are we making a difference to the community we live in?
  • Would they noticed if you moved your church to another location?

2. Strive to be good – if our ghettoisation is the main cause for our ineffectiveness amongst society, then our lack of godliness is our Achilles’ heal once we make contact. Unfortunately our in-fighting and apathy, our self-seeking and pride fuel anti-Christian sentiment in anyone unfortunate enough to get close. We cannot continue to make excuses and expect people to be drawn to Christ. If we proclaim that Jesus has changed our lives, and show such weak evidence of change, are we surprised people are not hungry? Our compassion should be our hallmark, as much as our orthodoxy.

  • Are we top heavy with our passion for truth vs our mercy for sinners who oppose that truth?
  • Where do we make excuses for our lack of godliness?
  • What do we need to repent of and put to death?
  • Where do we need forgiveness and healing?

3. Affirm what is good – if you listen to what we communicate about society, all too often it is overwhelmingly negative. We disagree with this, we are horrified by that, we lobby about the other. I’m not saying that we shouldn’t do all this preservative activity. Our saltiness should seek to prevent decay in society. My question is, is there anything positive we can say about society? Is there anything we can affirm as good? What can we celebrate in modern culture? Can we complement our pronouncements with some encouraging, affirming messages?

  • What can we say about our culture’s approach to creativity, innovation, equality, the poor, the workplace? Is there anything beautiful in all of this that we can endorse?
  • What can you think of that you really appreciate about culture & society? What can you privately and publicly celebrate about our culture?
  • What can you do to encourage your politician, social media network or friends about the good things in our society?

4. Love unconditionally – we have become so familiar with God’s unconditional love for us that it sometimes loses it’s shock value. To love someone unconditionally leaves you wide open to abuse, being taken advantage of, being used as a door mat. We love conditionally because it protects us from damage. Unconditional love requires no reciprocation, it does not say “I will love you if…”. It just loves. We have been shown this greater way. A love of no holds barred, no safety net, no damage limitation love. My prayer is that we Christians would realise that this is what God is calling us to do, not just for each other, but for our neighbours, colleagues, friends and family who don’t know Christ. In the past I have been guilty of seeing them as projects to be saved and won for God. I still long for everyone to come to know him, but now my end goal is love. To love them without any conditions, not so that they could become something, but because they already are something. Loved by God and precious to him. This is how God viewed us before we were saved. He came to save us while we were his enemies.

  • Are we prepared to love with no thought for hitting targets?
  • Who in society needs unconditional love the most?
  • Who else in this world could love the unlovable?

5. Sacrifice pre-emptively. Nevertheless, even if we strive to do good, and be good, and love unconditionally, there will be those who will reject our love. We should love despite our motives being questioned, we should love whether that love is returned or not, we should continue to offer the hand of fellowship, even if that hand is struck down. The response of the beloved will not determine the actions of the lover. At some point the cost of continuing down this path will escalate. We do not get to choose the cost of our devotion, only how much we are prepared to sacrifice to be obedient. Let us not wait until we are in the crucible to set our priorities.

  • Are we prepared to be unpopular, to be social rejects?
  • Are we prepared for our compassion to cost us our legal status as charities? What about losing our jobs?
  • Are we prepared to lose everything we have been blessed with, if doing so is the only way to remain faithful?
  • Have we rejected the god of popularity or are we still seeking to serve two masters?

f378ebca96aec2f12bc40fbd1e73f6b0As John Wesley said many years ago…

We must regain this wholistic view of life if we are to translate our compassion for people into a deep connectedness. Many individuals and churches are taking up the challenge, may God grant that we would all see our part.

Losing my religion and finding my faith (#1 Decay and Decline)

Losing my religion and finding my faith: Part 1

Decay and decline

boar-war-memorialAs I walked around Melbourne last night I came across a memorial to those Australians who lost their lives during the Boer war. Inscribed on the plaque were these words: “Fighting for the unity of the Empire, which is our strength and common heritage“. It struck me that the reason Australia sent its men and women to a foreign country to fight and die was to protect the unity of the British Empire. The Empire was considered worth fighting for, for it was the foundation they stood upon and common bond they had inherited.

How different the world is now. The Empire has dissolved and many are glad it is so. The idea that the British Empire was  a source of help and support in difficult times is anathema to many, all they see is the failings and corruption of power. The world has found a new strength, not in mutual dependence and sacrificial duty between countries, but in individual freedom of expression and unrelenting pursuit of self-interest.

The parallels to the decline of Western Christianity are obvious. In our generation we are living through the decay and decline of a Christian heritage that shaped our society so profoundly in earlier centuries. If we have eyes to see it, the planks of Christian values are being removed one by one. Many would say this is for the better given the scandals and abuse of power of the past.

Yes there was a day when the church wielded a measure of power, when the state allowed the church influence over state affairs. However, it should not be overlooked that much good was done in these times, with the spread of education, commerce and common law. Often it was churches and missionaries that started the first schools and taught people how to read. But the good has been airbrushed out by modern sceptics and cynics, to leave only the bad. Yes, we made mistakes, yes, there were abuses of power and corruption, yes, we look back now in horror at much of what done in the name of Jesus of Nazareth. But are we accountable for the sins of our fathers? Are we to hang our heads in shame and hold our tongues in silence when malicious powers are seeking to destroy the genuine good Christianity brings every society it encounters? No! This guilt by association is what insidiously saps our confidence to speak out today.

We are shackled by the real and perceived failures of past generations when they were given the opportunity to rule. We need a new humility to recognise and repent for things done in the past that we can see from the hindsight of history were not right. But we also need a new resolve to not be ashamed of who we are and what we believe. In the midst of a decaying religious tradition we must allow God to rebirth us through his cleansing fire.

Losing my religionWhat does that Christian jargon mean in practice? It means we must be ready to lose our religion in order to find our faith. We need to reassess our lives in every part in the light of the fact that we are now in exile. We may not have moved country, but our country has moved. The introspection and doubt of earlier times has been replaced with a brash confidence. Back in 1991 REM may have said “That’s me in the corner, That’s me in the spotlight, Losing my religion, Trying to keep up with you, And I don’t know if I can do it, Oh no, I’ve said too much, I haven’t said enough”, but modern secular humanists have no such insecurity.

We are in a foreign land that is not just neutral, but increasingly hostile to our faith. We must start with our personal life, setting our foundations of personal holiness and complete abandonment to Christ. We must raise our children with the ability to survive as aliens and outcasts in their schools and universities. We must review our church activities to remove any barrier that prevents us from forming meaningful connections with the communities we live in. We must seek to reintegrate ourselves back into society. The church is no longer the centre of the community, we must find out where the new centres are, and how we can get involved. We must be ready to sacrifice, if need be, some of our comfortable fellowship with each other, if this is what is preventing us from being immersed in people’s lives outside the church’s walls.

The vestiges of our tradition are crumbling from constant attack. Christian values are being excluded from the public square. However, the irony is that nobody can stop us from being immersed in grass-roots public square discussions. Society will be changed one conversation at a time, if it is ever to be changed. Are we in a Christian ghetto, quivering from the angry world outside or are we picking each other up and sending each other out with fresh energy? Only when we have the conviction that our greatest ministry calling, after our own family, is to the people and places we visit everyday, will we make a meaningful and lasting impact.

It is a truism of every age that each one perceives its own wisdom, but not it’s faults just as accurately as it sees the faults but not the wisdom of the preceding ages. We have lost the British Empire and we are losing our national religion. Do we recognise what wisdom is being lost in this process? As Christians we know that the knowledge of God is the beginning of true wisdom, and only an intimate understanding of him can help us to rescue the good and hold back the bad in a confused and anchor-less nation.

The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding (Proverbs 9.10)

Total Forgiveness

Amish-women-mournLast Sunday I spoke on the subject of biblical forgiveness from Matthew 18. The message is available to download here or listen online here.

The main theme for the sermon was how can God ask us to forgive everyone and yet, he requires reconciliation before restoring relationship, i.e. why do we have to say sorry before we can become part of God’s family? I also used the Amish shootings to try and understand what happens when someone doesn’t ask for forgiveness? Should we still forgive? The article I refer to at the end that was written about the incident can be found here.

We also touched on some of the practicalities of how this works in the church in the midst of our messy lives and unfinished characters. How can we live in unity whilst not overlooking areas of sin in the church family? It was a tough subject and worthy of much deeper study, but ultimately a vital issue to understand as forgiveness is one of the chief characteristics of a genuine faith. It is the litmus test of the reality of God’s grace in our lives. I pray it will be a blessing to you.

The Reality of Work Life Imbalance – Part 3: The Implications

imagesCA1NAP2NIn this final instalment, I would like to consider what each of the four groups can give to the local church and what each of them need from the local church, before closing with some thoughts on why I have chosen to address this challenging topic.

Sweet Spot (top left)

What they need: Opportunities to serve.

What they can give: The fact that their work demands are low means they have energy and time to give to serving the church. Along with the next group, this group is most likely to take the leadership positions in the church, as they have the time available to give. Those who are particularly successful in their business may also have talents and experience that they can use in building bridges between the church and the community.

Passing Time (bottom left)

What they need: Social interaction – their work offers little satisfaction, they may be looking to be part of something more meaningful. They may also want company if they have lots of time and little challenge at their work. They find their ultimate meaning in their faith, but they may want to have things they enjoy doing outside of work.

What they can give: Availability, attendance. They may well be at every meeting, every social activity, forming the glue that binds the group together, being the reliable ones that are always there. First to get there and last to leave.

work life balance.bmp-001

Slave Labour (bottom right)

What they need: Lots of encouragement, understanding and support. They need these things even more than those in the top right hand quadrant, as they have little job satisfaction that could help confirm their calling and motivate them to continue.

What they can give: They have little time and energy, they can give very little to the church. They may need to be emotionally carried and supported.

Labour of Love (top right)

What they need: Affirmation, understanding, encouragement. They may know that they are where they should be, but may feel isolated and misunderstood. Their motives for sacrificing so much may be questioned and they need to know their church is right behind them.

What they can give: 2 hours once a week, maybe more, but sometimes that is all. Some can give more, but may well be sporadic, depending on work level and travel.

Work Life Imbalance Implications

One important point is that their expression of commitment to the local church from each of these groups will look different to external eyes. For some with fewer demands (left hand side) it may be that “time = commitment”. For those on the right hand side it may be their “convictions = commitment”. They may only seem to give two mites worth of their time to their local church, but like the widow in Luke 21, it may be everything they have to give.

I hope these are helpful lenses to look at ourselves and try and understand what different people in the workplace need and what they can give to the local church. I realise this is an over-simplification. In the real world, people’s lives are messier than these neat definitions. The amount of time we have to give to things outside work depends greatly on our family and health situations. There are seasons when our family responsibilities can turn a Sweet Spot job into Passing Time, because of what is happening outside work. Indeed, some jobs mean we oscillate between two or three of these categories.

I would like to close out these three posts with some thoughts on why I chose to talk about such a tough issue. Some of the points I raise are painful to hear, highlighting frustrations with what I have seen of how the church responds to the issues that the workplace throws at us.  “Why risk being misunderstood, why risk causing offence? Why not rather always say things that everyone will appreciate and like?” I have struggled with these questions, and have searched my own conscience.

The first question I ask myself, “Is it what I see really true?” However, even if it something is true, sometimes we do not say things that are true to each other because of the law of love that covers over a multitude of sins. Therefore, the next question I ask myself is “Is it helpful?” Sometimes what is most helpful in the long run is also most painful in the short term. Ultimately, I need to decide if I believe the issues I am raising are so important to me, God’s people and ultimately to God himself, that I am prepared to be unpopular with people I dearly love.

I often ask myself what the difference is between being opinionated and prophetic. Strong opinions in themselves do not justify being shared and I realise I risk being labelled as such. Prophetic words are equally challenging, but within them we sense something of the call of God to his people. By being prepared to try and walk this knife-edge, I inevitable risk missing the still small voice of God and offering unauthorised fire. But I am up for the challenge because I believe that God has placed a passionate burden on my heart for his people, the lost and his word.

I am prepared to challenge fuzzy thinking among atheists and bear their wrath. Why? Because I genuinely love them. I also have the amazing privilege of being authorised to challenge the assumptions and preconceptions at my work, in order to make our business and strategy more robust. I risk being misunderstood by senior business leaders, but I continue to challenge the business because I care deeply about our future success. I am prepared to challenge false assumptions in the church, why? Because I love it too much to consider my own popularity of more importance than its purity. Through it all my deep desire is that my words would be prophetic rather than opinionated. You and God are the judge of that.

The Reality of Work Life Imbalance – Part 2: The Strain

WorkLifeFor too long the church has viewed the workplace as the space between the church service and the midweek prayer meeting. There may be the occasional sermon or book on the theology of work, and how it pleases God for us to work hard and fair and to do your bit for your family and society. However, this approach misses the subtlety of the changes that have occurred over the last two decades in the modern workplace. Too many Pastors have only a distant memory of what secular work was like and little understanding of the complexities of the modern workplace.

No longer do we have one job for life, no longer do we leave our responsibilities in the office when he head out the door, no longer do we live our lives working our whole lives at the local factory or office just around the corner. No longer do we mix with our work colleagues socially at the weekend and get to know their kids. Maybe it never quite reached this nirvana (particularly as the social benefits were often outweighed by financial struggles) but work has undergone a seismic shift in both nature and pace.

The modern workplace is transient, distant (both emotionally and often physically) and all embracing. The modern worker will move jobs every couple of years. They may have to re-locate their home numerous times, unless they live in a large city hub. Modern communications means they are contactable 24 hours a day, 7 days a week, even during weekends and holidays. Responsiveness to emails is a pre-requisite for success as important as punctuality to formal meetings. Add into the mix the increasingly global nature of business and, working for an international company can mean frequent long haul travel. Put it all together and you have long hours, frequent out of hours interruptions, pressure, stress and exhaustion.

All of this inevitably leads to pressure on those closet to us:  our wives and our kids. Work puts a strain on families; it can disintegrate friendships and cause health problems. Marriages fall apart, families are fractured, homes are split. And the church looks around and wonders where all the committed men are? Perhaps you have heard someone say “Where are the men who (in my day) would do a hard day’s work and then be out at the prayer meeting? Men are not just committed enough these days.”

Dear church, newsflash for you – we are fighting to survive, we are straining under phenomenal demands from our work and the consequences of a broken, splinted society. We are putting our limited energy into protecting those that are most precious to us and God – our spouses and our kids. We recognise that we don’t have a perfect work / life balance, in fact, we struggle, and fight to minimise the imbalance. This is the reality that we live with.

I recognise that not everyone in the workplace has such demands on them, or to such an extent. My argument is that the church should take the time  to understand where people are at and not treat everyone in the workplace as a homogeneous group, dispensing generic advice to all and having the same expectations of all. In my first post on this subject I split the workplace into four categories that are generalisations of the various types of demands work places on them and the rewards it gives (read Part 1 here). In this post I’m speaking as someone in the top right hand box of that quadrant. I admit that these are generalities and sterotypes to some extent, but by their very nature models are simplifications of reality. Good models help us understand reality better.

My point is that we need to stop measuring someone’s commitment to God by their attendance, or lack of it, at church meetings. For those that have been put in a position of responsibility and pressure – our modern day Daniel’s and Joseph’s, we need to stop asking, why aren’t they here at our meetings, and start asking, what is God doing through them there? It’s interesting that we never read of Joseph or Daniel undertaking any activity at the local Egyptian or Babylonian synagogue. Their entire ministry was played out in front of the most senior secular leaders of their day…and what an impact those two men had.

In the providence of God Joseph saved an entire continent from starvation, Daniel stood true to Jehovah in the heart of the most powerful nation on earth. His testimony brought the most powerful kings of his day face to face with the living God, causing two pagan kings to proclaim the power and majesty of the only living God (King Nebuchadnezzar in Daniel 4.34 & 35 and King Darius in Daniel 5.26 & 27).

And so, why do we do it? Why not give it all up and get an easier job, a less stressful life? There are many reasons, but the one I want to mention is one that I have come to realise over the last few months. It starts with a question: which of the four quadrants (see Part 1) is hardest to reach with the truth of the gospel? Both “Sweet Spot” and “Passing Time” have jobs with low demands and are looking for things outside of work to give them meaning. They are more likely to be open to forming new friendships and attending evangelistic courses. Those in “Slave Labour” are more likely to be desperate for something meaningful in their life. Getting time with them may be a challenge, but there is likely to be some interest there, if they are not too disillusioned with life. The real tough ones to reach are those in “Labour of Love” – they have extremely demanding lives and very rewarding work. The only way to reach this group is to run as fast, as hard, for as long as they do. They are not looking to form friendships through clubs, they do not have a wide circle of friends. Often their work is their life.

So, if God puts you in that top right hand quadrant and you start to build relationships with people that very few people are able to meet even as acquaintances, you feel incredibly honoured. As you see God working in their lives, you start to think that maybe you should stick around. You start to see your work life imbalance as less an admission of failure, but rather as a ticket of entry. Entry into the lives of a quadrant that the church will never reach through standard evangelistic techniques and methods. It almost feels like you are undercover! Except you are hiding nothing. But you are there on your own, no support team, no backup plan. The church may not understand or affirm your calling, but you know deep inside that God has his hand on your life and those around you.

Be blessed all you Josephs out there…you know who you are!

New Atheism – A Third Way?

Last year I challenged a Christian magazine about an article that claimed that New Atheism was a passing fad and resorted to insulting the people who  follow this philosophical worldview for how they respond to church leaders and ministers. I wrote a response back challenging their use of offensive language and their conclusions about its transiency. It was not published.

I have decided to post my letter below as it seems to me that many in the church  have put this in the “too difficult” box and instead prefer to focus their efforts on those who are more obviously (to outward observers) aware of their need of a Saviour, while resorting to intellectual and philosophical ping pong with the most vocal and vociferous proponents of NA. As someone who is completely immersed in the secular business world I know that it is not too difficult, but it takes time, commitment, transparency, vulnerability and honesty for people to open up to you and invite you to challenge their beliefs. For most of us this means working alongside them in a full-time secular job. Then people will see that we are not wierd, naive or judgemental and will be curious about our beliefs. This happened again to me this week in a precious conversation with an atheist colleague.

Dear church, there is another way to engage with the challenge of New Atheism than head on debate with unknown and often  virtual “enemies”… and  it is happening right now, but it is happening through those outside the sphere of professional church leadership. Will you listen to, affirm, support and empower your people to follow a Third Way?

house

Hi there,
 
I’ve been a subscriber for what must be 10 years now. I have to say however, that I was really disappointed by the latest issue in regards to the article on New Atheism. While I liked the author’s analysis of the different groups impacted by atheistic thinking I was disturbed by the way he spoke about the proponents of new atheism. I know how disrespectful many of them are (you only have to follow Ricky Gervais on twitter to find out), however, calling them names is extremely counterproductive. Will this terminology endorse us to unbelievers or turn them away?
 
The whole system of the new atheists is based upon them trying to construct a false dichotomy between the rational, logical, intelligent, fair atheists and the irrational, ignorant, wishful thinking believers. By resorting to name calling we only reinforce this false polarisation and strengthen their hand.
 
I have written and spoken about how I see a third way for breaking this dichotomy – most recently for the Scottish Baptist Lay Preachers (http://www.sblpa.co.uk/?p=6181)  and also a sermon in April at my home church in Dundee (https://martynlink.wordpress.com/2012/04/16/running-on-empty/). I put the challenge to the church that rather than seeing the secular humanists and militant atheists as the enemy, perhaps we should see the hand of God refining his people through them? I have also written a review of Christopher Hitchen’s memoir Hitch-22 highlighting many of the things I genuinely respected about the guy (https://martynlink.wordpress.com/2011/11/29/looking-for-wilberforce-and-finding-hitchens/) and am blogging my way through his God Is Not Great.
 
My basic premise is this – the more we see the New Atheists as enemies to be fought against, the more we reinforce their straw man. I am passionately committed to living my life as a model for a different way of engagement. Yes we need to engage and confront their strongholds directly, but we must seek the higher ground, and be willing to give them credit for deconstructing some of our woolly thinking and shoddy illustrations.
 
I do not accept his statement that we cannot be seen as being “smart, educated and hold views that contradict New Atheism” – by engaging as an equal in the workplace they cannot so easily dismiss me as they would if I worked for the church or a theological or academic institution. During my 10+ years in the workplace I have made many friends who are strong atheists. My passion is to be a living challenge to their neat compartmentalisation – a fair, intelligent, reasonable person, who they can totally relate to on a professional level, while at the same time believing different presuppositions to them. I want to be impossible for them to easily dismiss.
 
Finally, I completely disagree with his conclusions, at least in the UK (I cannot speak for Australia). New Atheism is not a passing fad, it has strengthened the arm of thousands of nominal atheists who now have credibility for their rejection of Christianity. I live and breathe amongst these people every day and see how it has changed them, given them a new confidence, made them bolder to decry religion in whatever form. The effects, certainly in the UK, will remain in the minds and thought patterns of the thousands of young adults who imbibe this teaching unconsciously. It will reveal itself in the way of life that these people now live and will live for the rest of their lives (unless they are graciously saved), and the way they bring up their future children in an increasingly aggressive anti-Christian society. This is the challenge we face – how do we thrive and not just survive as a persecuted people of God?
 
Again, I send this not as a critic, but as a friend. I’ve appreciated your ministry over many years as it has helped me mature in the faith. Take this as an appeal from a brother in the common cause of the kingdom.
 
Every blessing,
Martyn

Why do I write?

writingFour years after starting this blog I ask myself: Why do I write? What am I trying to achieve? What do I want to communicate?

Ultimately I write because I have to, I am driven to by my burden for truth and people. I want to write pieces that will stand the test of time. As a part of my life, I want my writing to demonstrate that it is possible to be a reasonable, logical person, and have a genuine faith that unites heart, mind and will. I am driven by a desire to build a biblically faithful worldview from first principles through understanding the bible and then communicate these truths in a relevant way to contemporary society.

Dialectic devotional analysis is how I would sum up my writing. To seek to strip out the emotion from the arguments and the rhetoric from our reasonings and then understand the underlying strength of the logic on each side. But to also see the limitations of reason and logic, for these guides can only give us the glimpse of truth, they cannot bring us to it’s door. For this we need the mystery of faith, the faith that says:

I desire more than I can know, I feel more than I can touch, I understand more than I can see.

I have a very busy secular job, a long commute, and a young family, so don’t expect an update every day. But when I do get time to think, I seek to drink from the deep wells and use the same analysis and insight that I use in my day job to analyse my faith. I have written series of posts on John Calvin’s Institutes, Augustine’s City of God, Christopher Hitchens’ God Is Not Great, Eric Metaxas’ Dietrich Bonheoffer biography Pastor, Martyr, Prophet, Spy and David Wells’ God In The Wasteland. I have also written a number of posts on bi-vocational ministry, work-life balance and cultural engagement.

If you’re wondering what topics I might cover in the future, I am passionate about contemporary culture, classic theology, philosophy, science, holistic discipleship, corporate strategy and community engagement. When I have the opportunity to share with churches, I seek to craft sermons that combine exposition & apologetics; precision & passion; relevance & transcendence. Examples of some talks over the last couple of years can be found here.

The War of the Worldviews

22There is a seismic change  happening in the UK right now. For many years there have been significant cultural shifts that have occurred, many of them under the radar of society watchers. But now the results of these changes are evident everywhere. Two camps have been formed, each pitted against the other. Each seemly unable to understand the other side’s view, or give ground and work out a compromise.

The dividing line is not political or ideological, it cares not whether you are on the right or left, or centre. The dividing line in the UK is not between the haves and the have-nots, or between different social classes. It is not between the north and south or between public or private schools. It is not that these divisions no longer exist, but that this divide runs deeper than any social distinction, to the very thought processes of our minds. It goes so deep that many are even unaware that they have imbibed the assumptions, views and attitudes of the group they find themselves in.

Importantly, the dividing line is not even between those who claim an allegiance to God and those who do not. For it even splits right through the middle of the church. The most significant differences lie not between the various denominations of Catholic, Baptist, Pentecostal or Presbyterian, but rather within each, for it divides each of these denomination in two.

However, despite the differences between the camps being so profound, there are very few external indicators of membership in each camp.  From the outside it is virtually impossible to recognise members of each camp, as the differences between the two groups are not easily articulated, or visibly displayed. In his book God In The Wasteland David Wells speaks of this dividing line. Read the following slowly and carefully:

“There are, then, two opposing ways of thinking about the world that can be found in the West today. The one belongs to those who have narrowed their perception solely to what is natural; the other belongs to those whose understanding of the natural is framed by the supernatural.

The one takes in no more than what the senses can glean; the other allows this accumulation of information to be informed by the reality of the transcendent. The one indiscriminately celebrates diversity; the other seeks to understand life’s diversity in the light of its unity. The one can go no further than intuition; the other pierces through to truth.

The one presumes that everything changes and that change is the only constant; the other measures the things that change by the standard of things that are changeless. The one looks only to the shifting contents of human consciousness, which differ from one individual to the next; the other holds the individual consciousness up for comparison to the larger realms of meaning in which are rooted those things that are common to all human nature.

The one acknowledges no ultimate certainties; the other places the highest value on ultimate certainties. All of these differences arise from the simple fact that the one perspective receives its meaning from God and the other does not.”

Of course those who are in the “no absolutes” camp will deny that anything like certainty is ever possible and that we are wishing on fairy stories that we want to be true. Only an encounter with the living God can convince anyone of anything different. We believe that God has, and does, and will, break through into our finite world to communicate his unchanging truth. However, we must seek him, if we are to find him: “You will seek me and find me, when you seek for me with all your heart” Jeremiah 29.13.

The question for those of us who have met the one who is Truth, is, “how to live as a marginalised minority in the light of this knowledge?” We can and should try to explain why we hold to the beliefs we do, we should try to understand why we will, on the whole, not be heard. We should give a reason for our faith; gently and lovingly. But ultimately we must recognise that we are powerless to change anyone else’s mind. Only God can do this, we must pray for a spiritual revival in our land, for God to reveal himself in power.

Because the differences are below the surface, and originate in our different views of the world, the leaders of the other camp often make the mistake of questioning our motives. They assume that we believe what we do because we don’t like the people in their camp. We are prejudiced and bigoted and that’s why we hold to the things we do. This is a mistaken view based on a superficial understanding of our position. Unfortunately very few people take the time to dig deeper before making their judgement.

In one of the moving final scenes of The Last Battle, CS Lewis describes a small group of dwarfs who are in Paradise, but believe they are in a small, smelly, dirty, pitch black stable. The children try to convince them otherwise, but are unable to help them due to their cynicism. Chillingly, Aslan tells the children that the dwarfs are “so scared of being taken in, they cannot be taken out“. My prayer is that it is not too late for many in our nation.

My challenge for those of you who are sceptical about God and do not find the arguments for his existence convincing – “are you willing to open your mind and heart to him just a fraction?” Are we more scared of being considered gullible and naive by our peers or more scared of being wrong? Jesus said that we would know if he spoke the truth by following him (John 7.17). My challenge to you is to begin to follow Jesus of Nazareth. Then you will find out which of these worldviews is really true.

A Call To Cultural Re-engagement – The Model

The results of the 2011 census were released this week for England and Wales, they revealed that 59.3% of the population claim Christianity as their religion. Although this has decreased since 2001 when it was 71.7%, it still represents a clear majority. The next largest religion was Muslims at 4.8% (up from 3.0% in 2001), representing a huge gap between the first and second most prominent religions. The number of people saying they have no religion has increased from 14.8% to 25.2% during the last 10 years. Clearly the nations’ beliefs are changing and the causes, implications and (Christian) response remain the subject of much discussion. Some have concluded that the data represents a pluralisation, more than a secularisation of the nation. It is also important not to look at the data in isolation and to differentiate between people’s behaviour, their sense of belonging, as well as their beliefs.

Whatever the reason for the change, in this post I want to suggest a model to understand the shift that has taken place and propose a model for re-engagement.

In broad terms, the UK in the mid 20th century was a country with the following characteristics:

  • Largely biblical foundations even if not everyone went to church
  • Generally accepted moral standards and ethics
  • These standards were largely uniform across society
  • They were strengthened by a strong nuclear family bond and community structures
  • Both private and public messages were largely pointing in the same (predominantly biblical) direction, thus, mutually reinforcing each other
  • The minister, surrounded by his church, were at the centre of the communityCultural distance_before

When we turn to 2012, the picture is completely different:

  • The church is largely ignored and the minister is often perceived as irrelevant
  • A disengaged society continues to push the church further away (especially in the media and political spheres)
  • Apart from a few exceptions, our voice in the public square has effectively been removed and whatever contact remains often becomes confrontational
  • The policies and laws are changing to reflect modern secular and pluralistic beliefs
  • The church struggles to engage and either focuses internally (and becomes a ghetto) or overcompensates and loses distinctiveness
  • Church members struggle to live in two opposing worlds, resulting in them sometimes compromising their beliefs, or separating their private beliefs and public lives
  • Nevertheless, at the grassroots some individuals and churches are re-engaging the community – whether that be in the urban or rural environment and/or within the family, workplace & church

Within this new societal order there is a line of engagement where Christianity and culture contact each other and interact – positively or negatively. As Christians in an increasingly anti-Christian society, we may ask ourselves the question “Are we persecuted?” No, not directly. But if we ask “Are we marginalised?” Yes! Definitely.  The easy response is to resort to unthinking jibes and insults that only act to reinforce the polar extremes.

Cultural distance_afterThe urgent question of the day is “How should we approach our increasingly anti-Christian culture?” Do we see our role (as the church and individuals) to be mainly against what is bad in culture? Is there anything we can affirm? How do we gain an opportunity to have our voice heard if we do want to affirm something? Do church leaders have a different role within society to their congregations? (I’ll specifically explore this in my next post).

So the question is: How will we respond? Is there anything those of us who spend 90% of our time amongst non-Christians in the workplace can do to influence our culture? As Bill Graham once said: “I believe one of the next great moves of God is going to be through the believers in the workplace”.

A Model for Re-engagement

Against this backdrop, Christians are responding in a number of ways to re-engage with those on the edges of their family, community, work and church circles. For some this is natural and easy, for others it is harder, and new mechanisms are sometimes needed to enable relationships to be built. For those in the business community the pressure to conform can be very high and the opportunities to engage in meaningful conversation are often few and far between. I believe the challenge to equip believers with a deep theology of work; teach them how to be exemplary employees; and know how to share their faith in the marketplace has largely been neglected by our churches. Nevertheless, some new structures have emerged and there are some examples of best practice in creating new organisational structures to allow gospel conversations to flourish. They are generally following a pattern of:

Affirm >> Connect >> Challenge

Affirm

  • Celebrate the good things in creation & culture (affirm the good, contribute to arts, professions, community life)
  • Seek the good of society & culture (contribute something tangible)
  • Build others up in areas of shared interest
  • Be good at what we do – excellence in our professions

Connect

  • Establish connections within culture (find our contact points)
  • Being purposefully & intentionally holistic in our serving – both helping and heralding
  • Loving and serving people holistically – word and action, not seeing them as a spiritual project or notching up conversions. Can we do both / and rather than either / or when it comes to word and action?
  • Not limiting our engagement to the purely spiritual arena – we will never engage with them by throwing verses over the chasm or through the silos.
  • Aim is to take the church to the people

Challenge

  • Where can we affirm culture and where must we challenge our culture?
  • How do we hold these both in tension?
  • Have we figured out our theology and response in areas we are challenging or do we react?

The goal is a rediscovery of a holistic faith, sometimes this will lead to new structures / models of church and para-church organisations in order to re-engage our society. The challenge we face is to create a generation of aware, engaged, holistic disciples in the workplace.

Some questions to consider:

  • Do you find this model helpful? Do you agree that this is the shift that has happened, or at least that it describes where we are heading?
  • What examples of good cultural engagement have you seen or been part of?
  • Where would you place yourself on the model?
  • If you spend most of your time within the circle of society, do you feel you are equipped to thrive in this environment? How could your church help you in the challenges and opportunities you face?
  • If you spend most of your time within the circle of church, what steps can you take to begin to connect with those around you, outside of the church? What changes might you need to make in order to affirm the culture around you? How can you better understand the challenges faced by those in your church within the society circle?

Let me know what you think…