Purity Culture Is Always Bad

Standard

Two people responded to my last blog. One said that I had not said enough about the exploitative nature of the porn industry and the abuses common in purity cultures. Another claimed that I had overstated and generalized about purity cultures and tried to point out the good.

First, there is not enough that can be said about the ugliness of pornography and how it is harmful on both ends. My previous blog had primarily focused on the consumer end because it was about how pornography and purity cultures hurt those under their influence. However, many blogs could be written about how pornography is produced and we should not forget those many who are used (or abused) in this industry—they also need to experience the pure love of Jesus.

Second, the other person responding to my prior blog seems to have assumed that my comments, specific to purity culture, applied to my Christian experience in general. That is incorrect. I have actually had great experiences with those who were able to transcend the cancerous influence of purity culture. I have met many who are more committed to Christian love (and faith) than they are to maintaining an appearance of purity (for sake of religious peers) that comes at the expense of those aforementioned things.

What purity culture is is a misuse of a set of teachings in the same way that pornography represents a misuse of sex. It sees a corrupted version of purity as an end to itself rather than a part of something more comprehensive and complete. It leads to the same kind of dissatisfaction as pornography and that is because it has, in a similar fashion, taken a good thing in the right context and twisted it into something that it was not intended to be. Purity culture, under the pleasant facade, is always about fear, control and shifting blame rather than true Christian love.

Purity culture is, by definition, a misapplication or overemphasis on some teachings at the expense of others. In other words, purity culture is a perversion and, like pornography, not enough can be said in condemnation of this wrongful and abusive use of Biblical teachings. There is a vast difference between purity culture appearances and actual righteousness. There is nothing good about purity cultures, the bad cannot be overstated and that is a generalization we should make.

Jesus Rebuked Purity Culture

The difference between being pure in heart (as is taught in Scripture) and purity culture is as different as Jesus was from his self-righteous critics:

On a Sabbath, Jesus was teaching in one of the synagogues, and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all. When Jesus saw her, he called her forward and said to her, “Woman, you are set free from your infirmity.” Then he put his hands on her, and immediately she straightened up and praised God. Indignant because Jesus had healed on the Sabbath, the synagogue leader said to the people, “There are six days for work. So come and be healed on those days, not on the Sabbath.” The Lord answered him, “You hypocrites! Doesn’t each of you on the Sabbath untie your ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?” When he said this, all his opponents were humiliated, but the people were delighted with all the wonderful things he was doing. (Luke 13:10‭-‬17 NIV)

Had you run into this “synagogue leader” he would have appeared to be a very pious man. He was likely there every time the synagogue doors were open, probably spent hours of time devoted to reading Scripture and may have even tithed everything even down to his spices. But under this man’s righteous outward display was a corrupt and unloving heart that placed strict adherence to Sabbath laws above the actual reason for the laws.

Jesus, who had a pattern of healing on the Sabbath as if intentionally trying to antagonize these religious elites and expose their hard hearts, rebukes this leader’s misplaced priorities. Because, while this religious leader was technically correct that this woman could’ve been healed any other day of the week, his thinking was not centered correctly, he should have been rejoicing that this woman was healed and not obsessing on when or how it happened.

A “tell” refers to those unconscious actions that betray a person in a card game. A person can bluff or deceive others with a display of confidence and yet there are often small signs that give them away to an astute observer. Purity culture also has tells. One of the biggest tells of purity cultures is it does like this religious leader Jesus rebukes and puts emphasis on the letter of law or appearances over what is healing and helpful to other people.

Here are some other tells of purity culture…

Purity Cultures Blameshift

Purity cultures always release men from being completely responsible for their own sin. Instead, they use male failure as an excuse to manipulate and control others.

For example, in a purity culture, when a man was caught by his wife viewing pornography, and the matter went before church leaders, he was treated as the victim and his wife (along with every other woman) was made responsible. In this case, they urged his wife to dress plainer and they encouraged her to become pregnant, I kid you not, meanwhile this man goes around condemning those who do not ‘dress right’ or otherwise live to a standard that would keep him from sin.

Women are often blamed for male lusts in purity cultures and this goes completely contrary to anything Jesus taught on the subject. Hyperbole or not, we are told by Jesus to pluck our own eye out if it causes us to sin. But never are we told that it is a woman’s responsibility to keep a man’s thoughts pure. Men who shift blame for their own sinful thoughts and actions have no business calling themselves Christian leaders. A real Christian leader takes full responsibility for their own sin, falls on their knees and repents.

But in purity cultures, a man is more concerned with maintaining an image. And, for that reason, he cannot repent or take complete responsibility for fear of being exposed and losing social status. So, rather than admit it was his own weakness that led to failure, he must find some reason outside of himself for the failure.

In other words, a purity culture response is like that of King Saul who pointed a finger at the people when he willfully disobeyed God and not like King David who took full responsibility for his own sin when confronted. Had David been like Saul, and not “a man after [God’s] own heart,” he would have likely blamed Bathsheba rather than actually repent and made a royal decree banning roof bathing in the kingdom of Israel.

Purity Culture Is About Outward Appearances

True purity comes from the inside out and never the other way around. Purity cultures, on the other hand, are centered on maintaining an outward appearance of purity and never leads to an inner change. The Pharisees are a pristine example of purity culture and how those in one respond when corrected:

When Jesus had finished speaking, a Pharisee invited him to eat with him; so he went in and reclined at the table. But the Pharisee was surprised when he noticed that Jesus did not first wash before the meal. Then the Lord said to him, “Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. You foolish people! Did not the one who made the outside make the inside also? But now as for what is inside you—be generous to the poor, and everything will be clean for you. “Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone. “Woe to you Pharisees, because you love the most important seats in the synagogues and respectful greetings in the marketplaces. “Woe to you, because you are like unmarked graves, which people walk over without knowing it.” One of the experts in the law answered him, “Teacher, when you say these things, you insult us also.” (Luke 11:37‭-‬45 NIV)

Catch that?

These guys were so oblivious to their own spiritual deadness that they couldn’t even believe that Jesus was talking about them. But Jesus didn’t slow down when one of the experts said he had insulted them, he stepped on the gas and continued on with his critique. In the verses that follow those above, Jesus decries the burdens these religious elites heap on others (without lifting a finger to help them carry) and compares them to those who killed the prophets. We are told that after this they peppered him with questions and tried, desperately, to catch him saying something wrong.

What should have happened is that they should’ve recognized themselves in his words, then made no more excuses for themselves and repented. Unfortunately, pride is the most difficult sin to confess for a person who is concerned with maintaining appearances, because admitting pride is admitting that their righteousness facade is just that, a show, and means lowering themselves to the level of the more visible sinners—whom the self-righteous hypocrites think that they compare favorably to.

Purity Culture Is Itself Impure

The dirty little secret of purity culture is that it, like the pornography and sexual immorality it decries, is not what it appears to be. Yes, they, like the Apostle Paul before his conversion, may be able to follow the letter of the law and even win the praise of their religious peers. They may present themselves as completely humble and meek if that is the religious cultural expectation. However, beneath this well-manicured appearance of holiness, they are totally faithless and spiritually dead.

Purity culture depends on human effort, conformity of visible behavior, and never a true transformation of heart. It is a culture concerned with outward appearance or physical cleanliness, like the Pharisees with their ritual washing, that neglects what is actually important and totally misses the point. Many in purity cultures have bamboozled themselves with their own act, they become defensive when confronted and refuse to humble themselves when exposed as fakers.

The outward appearance of a purity culture and true holiness is so similar and that is why it is so difficult to address. Those in a purity culture, in most cases, think of themselves as the good people, and while blaming everything but themselves for their own failures, are actually making a sincere effort. But true holiness does not start with human effort, it starts with recognizing that our own effort is nothing compared to the Holiness God and is depending fully on Him.

Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. (1 Peter 5:6 NIV)

Advertisements

Is There Room for Both Primitive and Historical Churches?

Standard

Recently I had breakfast with an earnest young Mennonite man to hear a presentation on behalf of an organization that helps to educate pastors in India. My overall impression was good, they focused on empowerment of local leaders rather than creating dependencies, and it seemed a cause worthy of my support.

Part of the goal for this organization was to ground these new converts, who often are opposed and even persecuted by everyone, and establish them with correct doctrines. In many ways it is a ministry similar to that of Peter and Paul in the book of Acts. It is exciting to see that there is a primitive church established on the miracles Jesus promised.

However, and perhaps unfortunately, this organization and many others, while they do indeed serve in a way that I can appreciate, also promote their own theological perspective. It is founded and maintained by those who are themselves disconnected from the established tradition of the church and could likewise benefit from the council of their elders.

The Appeal and the Problems with Primitivism…

When we see new converts struggle in some foreign land we can easily see the need for increased understanding and structure.

Sadly, while we see their need, we often do not comprehend our own need.

For many years, as a child of Protestantism, I believed that my own sect had as complete an understanding of Christianity as there is and that I was individually able to discern truth. As I’ve grown into adulthood I started to become more aware of inaccurate teachings and my own fallibility as an individual.

I was raised in a denomination that promotes their own idea of primitivism. In other words, many in the church of my youth believe very sincerely that they are the spiritual successors of early Anabaptists and also the early church. Basically we assumed, based in where we were born or in our own personal interpretation, that we held a corner on the truth.

This, sadly, is a belief established on confirmation bias. It is the intellectual equivalent of comfort food and keeps many from digging a little deeper. To think the ground that you stand on is sacred because you’re standing on it is a terribly arrogant position. This often ends up like this:

I wrote to the church, but Diotrephes, who loves to be first, will not welcome us. So when I come, I will call attention to what he is doing, spreading malicious nonsense about us. Not satisfied with that, he even refuses to welcome other believers. He also stops those who want to do so and puts them out of the church. (3 John 1:9‭-‬10 NIV)

Primitivistic groups are experts at finding the evidence in favor of their perspective and pointing out the faults in other groups. They, like Diotrephes, exclude those who do not agree with them. And that is the biggest problem with primitivistic church groups, they do not all teach the same things, some are extremely heretical, and yet all believe they represent the real unadulterated truth and keep out all who disagree.

What is the Historical Christian Response to Primitivism?

Not all primitivism is bad. A person must start their journey of faith somewhere and a basic conceptual understanding of the foundations of Christianity is a good start. Note how Jesus corrects the disciples for trying to silence those who were working miracles in his name and yet were not connected directly to his ministry with the disciples:

“Master,” said John, “we saw someone driving out demons in your name and we tried to stop him, because he is not one of us.” “Do not stop him,” Jesus said, “for whoever is not against you is for you.” (Luke 9:49‭-‬50 NIV)

Jesus appears to endorse those working the miracles because they are correct in their basic understanding and doing his work. But that’s not to say we should be content to leave others ignorant and unconnected. I’m reminded of when Paul encountered some primitive believers:

While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples and asked them, “Did you receive the Holy Spirit when you believed?” They answered, “No, we have not even heard that there is a Holy Spirit.” So Paul asked, “Then what baptism did you receive?” “John’s baptism,” they replied. Paul said, “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” On hearing this, they were baptized in the name of the Lord Jesus. (Acts 19:1‭-‬5 NIV)

It is the duty of a Christian elder to disciple and instruct the young in the faith and increase their understanding of the truth in the same way Paul did. Those who are of the right Christian perspective will appreciate the help and encouragement of an elder. They have the attitude encapsulated in the words of Peter:

In the same way, you who are younger, submit yourselves to your elders. All of you, clothe yourselves with humility toward one another, because, “God opposes the proud but shows favor to the humble.” (1 Peter 5:5 NIV)

We, like those new believers in India who are eager to be taught, need to take the same attitude towards learning from those who represent the historical church. There is an established church. There is a true orthodoxy of Christian faith and practice. We, those born into a more primitive setting in particular, would be remiss not to submit to our own elders and especially when we tell others to follow our own teachings.

Leave Those Who Are Both Primitive and Proud…

There is only one option with those who are proud and unsubmissive like Diotrephes, we must leave them because their pride blinds them. We must follow the advice of Jesus when dealing with those promoting false religion:

Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit. (Matthew 15:14 NIV )

There is extreme danger in relying on those who know little more than you do and who refuse to be accountable to anyone besides themselves. There are many denominations and parachurch organizations that fit that description. All have their subscribers who sip the same poisoned Kool-Aid (sometimes literally in the case of Jim Jones) and dismiss perspectives outside of their own.

We should rebuke the rebellious and those who deceive:

For there are many rebellious people, full of meaningless talk and deception, especially those of the circumcision group. They must be silenced, because they are disrupting whole households by teaching things they ought not to teach—and that for the sake of dishonest gain. (Titus 1:10‭-‬11 NIV)

Many denominations (and non-denominational groups) keep their independence for sake of being free of accountablility to others and having control in their own hands. This kind of purity based on personal preference has been the foundational principal for many cult groups and is a corrupt foundation even when it doesn’t end in a Münster Rebellion or mass suicide.

If you are part of a small group that teaches that they are the most authentic church (or excludes other Christians from fellowship who do not follow their litany of man-made regulations) be very wary. There are many people very confident in themselves, who think they have all the answers, who see themselves as pure—and are deceived by their pride.

Being Reconnected with the Historical Church…

My biggest temptation, when leaving the Mennonite denomination, was to do what many other Protestants do when disappointed with their denomination and that is to go start the “Perfect Church of Joel” or basically a new pure and primitive sect. That, of course, was a foolish impulse. Any church founded by me, while possibly strong in some areas, would also share my weaknesses and blindspots.

The impulse a “pure” church is a product of arrogance, a focus on the shortcomings of others rather than on our own, and ignorance of the historic church. The early church, believe it or not, was not exactly pristine of free from problems. Read through the Gospels, the book of Acts and Paul’s letters, there is controversy, there is disagreement and failure.

However, despite their quarrels and shortcomings, keeping unity was the refrain:

I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought.(1 Corinthians 1:10 NIV)

Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. (Ephesians 4:2‭-‬6 NIV )

Finally, brothers and sisters, rejoice! Strive for full restoration, encourage one another, be of one mind, live in peace. And the God of love and peace will be with you. (2 Corinthians 13:11 NIV )

Unity of the church is a Christian imperative. Perfection on our own Mennonite, Lutheran, Mormon, Methodist or other denominational/separatist/sectarian terms is not.

There is truly no pure church, all are made of people who are imperfect, but there is a historically grounded church, one with a better claim on apostolic succession than any other, that keeps the traditions passed by word of mouth or letter, and is focused completely on Jesus Christ.

Unity should not be on our own terms. It is the responsibility of the younger to submit to the elder (according to Peter) and this is a teaching that can apply to both individuals and entire denominational structures. Those in primitive churches, therefore, as individuals or collectively, should make it their perogative to connect and be unified with the historic church.

My finding my place in the Orthodox Christian tradition was not an easy transition. It required me to think beyond my own individual preferences and perfectionistic impulses. It required me to submit to an understanding in many ways different from my own, I’ve had to sacrifice some of my primitivism, and seek unity in Christ rather than unity on my own terms.

My Visit to St. George Orthodox Church

Standard

I wrote this blog over a year ago. Originally it was one of a three part series about different churches I had visited and was intended to be a comparison. However, much has changed since then and bringing this blog off the shelf seemed like a good way to introduce my next post.

When an friend (ex-Mennonite) invited me to attend an Orthodox baptismal service a couple years ago I had no reason to refuse. One of his college professors was the priest who would be performing the rites and had invited him to witness the event. So we met on a cool crisp October morning for the trek to St George’s, an Antiochian Orthodox Church in Altoona, PA.

Full disclosure: I’ve always considered myself to be an unorthodox guy and at one point probably wouldn’t have set foot in a liturgical church having pre-judged it as stuffy, stifling, etc. I was completely committed to my Mennonite ideals and had no intention of changing church affiliation. My visit was a nice opportunity for a different perspective and nothing more.

First Impressions: The building exterior had a foreign and very non-western appearance to my eyes. It could actually be confused with a mosque. On top of the building in a place one might expect a pointy steeple was a golden “onion” dome.

Inside there were three main rooms, a fellowship hall on the end where we entered, a sanctuary in the middle and then a kind of inner sanctum. There were paintings (or “icons”) of an ancient style were depicting various saints, Mary and Jesus on the walls.

We met Father Anthony, a man with glasses and a gray beard, and were warmly received by him before he went about his duties.

We had arrived a bit early and waited a few minutes for the service to begin. Soon we were worshiping as Christians had for thousands of years. Fr. Anthony leading out melodically “Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit: now and ever, and unto ages of ages,” and the congregation giving their musical response.

The words of the liturgy were rich with meaning, the gowns, regalia, ancient rituals, intricate ceremonies and incense burning had my mind whirling about the origination of these practices. Surprisingly, as one typically a cynic of formalities, I was oddly at peace in this service.

The Message: Be On Guard Against Spiritual Pride. (That isn’t the official title to the sermon, but it is what the message was about.) The text came from the Gospel of St Luke:

The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.” He replied, “I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” (Luke 10:17-20)

This exuberant moment for the disciples was met with the sobriety of Jesus. While listening to this passage being spoken I had a flashback that made the message especially profound.

My mind went to a vision I had during a spiritual high point a year before where I was on a ladder, having climbed far up into the clouds, and the perspective I had gained was exhilarating. However, the lofty height also made me fearful. I was afraid I would lose my grip, slip and fall. Which is what happened, I was discouraged and feeling that bitter taste of defeat.

The message spoke to me. I repented my attitude of the last while and marveled at how this text and message could reach my own heart so directly.

The Good: I was surprised. I really enjoyed the service and especially the fellowship afterwards. Fr Anthony possessed a wealth of knowledge about church history and articulated Orthodoxy in a way more compelling than the explanations I’ve heard prior. For a well-educated man he was completely humble. He has remained in communication with me since.

The Bad: The congregation was small and the church we attended at a significant distance from home. Also, as a conservative Mennonite accustomed to children and young people, there was a conspicuous absence here. I wondered where the families were. It made me a little sad because there was a depth of tradition here that makes Mennonites seem contemporary by comparison.

The Ugly: While I’m being brutally honest, the iconology did make me a bit uncomfortable. It was something completely foreign to me and it seemed like there depictions could easily become idols. However, when considering the Bibliolatry common in fundamentalist Protestant congregations, perhaps we are also guilty ourselves?

Anyhow, wherever the case, it is one of those things that made me hesitant about this most ancient of Christian traditions.

The Verdict: Ultimately our salvation depends on God and I have a great appreciation for the Orthodox acceptance of this as a mystery of God. This is a welcome relief for someone tired of the contrived (and unsatisfactory) answers of religious fundamentalists.

Orthodoxy is about proper worship of God and their perspective is that worship should be about God’s glory—not our personal preference.

What questions do you have about Orthodoxy?

What Is True Distinction? (Matthew 23:5-12)

Standard

The world loves distinctive dress and titles.

If I wear an expensive suit and fancy tie to an event, that will probably result in my being treated differently than if I show up in street clothes.  Having “PhD” behind my name would earn me more respect in some circles.

The world judges by outward appearance.

People rank and categorize other people based on what clothing they wear and what positions they hold.  Wear the wrong dress to an occasion and expect to be shamed in the gossip columns.  The climb up the social ladder can be brutal.

The church, unfortunately, is not much different.  The expectations and dress standards might vary, but the harmful focus on distinction of title or outward appearance is the same.

What did Jesus say about obsession with dress and titles?

Jesus, continuing his rebuke of unhelpful religious elites, said…

Everything they do is done for people to see: They make their phylacteries wide and the tassels on their garments long; they love the place of honor at banquets and the most important seats in the synagogues; they love to be greeted with respect in the marketplaces and to be called “Rabbi” by others. ‘But you are not to be called “Rabbi,” for you have one Teacher, and you are all brothers.  And do not call anyone on earth “father,” for you have one Father, and he is in heaven.  Nor are you to be called instructors, for you have one Instructor, the Messiah.  The greatest among you will be your servant.  For those who exalt themselves will be humbled, and those who humble themselves will be exalted. (Matthew 23:5‭-‬12)

The religious elites were obsessed with what other people thought and how they appeared.

Jesus mentions the “phylacteries” and “tassels” they wore, meant as symbolic reminders of their devotion to God, became about drawing attention to themselves.  They pranced to the front benches, loved to be noticed when out in public, and sought titles to impress their religious peers.

Jesus was unimpressed.  It is apparent that their religious devotion was not about God’s glory and honor as they would claim, it was all to draw attention to themselves and prideful.  Jesus again alludes to the tables being turned and roles being reversed—a time when the first shall be last and last shall be first.

But how is this applicable today?

Nobody I know wears phylacteries or tassels.

However, I believe the warnings against obsession with appearance still apply as much to religious people today as it did then.  We have different versions of the same prideful behavior in our churches today.

Here’s what we are doing:

1) Seeking the important seats:  I sit anywhere in the church because it does not matter.  There is nothing wrong with sitting in the back benches in an age of microphones and amplifiers.  Socially awkward people do not enjoy parading up to the front of the church; they don’t want the attention.  And so what if the rebels sit in the back, at least they are at church, right?

Funny how some Mennonite leaders have apparently not gotten the memo about those who love the “place of honor” and “most important seats” in a religious setting.  From the way they commend people who sit in the front benches you might be led to think that Jesus said that makes a person special or better.

Yes, there is something to be said for accommodating visitors and mothers with young children.  There’s also something to be said for not creating a distraction by yukking it up with your buddies.  We should always be considerate of others.

That said, seating position is no indication of spiritual condition.

2) Loving important titles: There are some people who use the letter of what Jesus said as a means to bash Catholics for their use of “father” in reference to church leaders past and present.

Unfortunately they entirely miss the point being made and in their arrogance are potentially slandering those who appropriately use these terms.  The admonition against calling anyone “teacher” or “father” is not about the specific words used, but about how and why they are used.

How do I know this?

Well, the Apostle Paul refers to himself as “father” (1 Corinthians 4:15, Philippians 2:22) and I’m doubtful he did it in ignorance of or contradiction to what Jesus said.  I believe he used it as a description of his true fatherly love and affection for the children of the faith and not vainly as a means to secure unearned respect from others—which is what Jesus was speaking about.

Sadly, those who turn the words of Jesus into a legal code miss the spirit of what he is saying.  Sure, they might never use the words he mentioned to describe themselves, but they do use words like “reverend” or “evangelist” in the same way as a Pharisee.  With different words they embody the same self-seeking spirit of the religious elites condemned by Jesus.

And we do this too.  We may not seek fancy titles outright.  However, I was turned down by a young woman who wanted someone who used “missionary” or “pastor” to flaunt their ambitions and I was uncomfortable describing my calling in those terms.  Love of religious importance is not unusual amongst Mennonites even if not as openly stated.

There is nothing new under the sun when it comes to spiritual pitfalls.  As my sister would say: Same manure, different piles.  Except she doesn’t use the word “manure” when she says it…

3) Dressing distinctly: It blows my mind how far off the mark people can be when it comes to matters of dress.  There are some churches where people will frown on those who do not wear a suit and tie (while some conservative Mennonites will frown on those who do) and for some reason carrying a big leather-bound Bible is important too.

It makes me wonder what these proper religious people would do if a man like John the Baptist showed up in camel’s hair.  They might be suffering from the same ailment as Saul’s daughter; Michal, when she saw David dancing in a “linen ephod” and called him a “vulgar person” for it (2 Samuel 6:14-23).  Apparently God was not impressed with her judgment of propriety according to what I read.

That is not to say we should intentionally draw attention to ourselves and dress in a provocative or ostentatious manner.

Which leads to my next point…

Many conservative Mennonites look to distinctive dress as a means to be a witness.  They claim this is an act of “non-conformity” and taking a stand against “worldly” fad and fashion.  And I do appreciate the idea of not being jerked around by every whim and fancy of the mainstream culture.

Unfortunately, this non-conformity of outward appearance does not always reflect change at a heart level.  We might not look like our “worldly” neighbors in the way we dress and yet many of us are even more obsessed with fashion than they are.  The smallest differences (the number of pleats in a dress or the collar of a suit coat) can lead to venomous accusations and division.

Distinctive dress has become a stumbling block for conservative Mennonites.  We judge each other based on our differences, we shut people out for not meeting our own dress standards, and forget to love each other as Christ commanded.  We have taken Scripture that instructs Christians to be focused on inner change rather than outward adoring (1 Peter 3-4, 1 Timothy 2:9-10) and turned it into a fixation about outward appearance.

Perhaps we forget what Scripture tells us about pride and clothing?

Peter describes the true distinctiveness of being “clothed” with sincere faith:

All of you, clothe yourself with humility toward one another, because, “God opposes the proud but shows favor to the humble.” Humble yourself, therefore, under God’s mighty hand, that he may lift you up in due time. (1 Peter 5:5-6)

We are told to be distinctively dressed.  However, that distinction of dress means to “clothe yourself with humility” and to “clothe yourselves with the Lord Jesus Christ” (Galatians 3:27, Romans 13:14) rather than with our own religious works–that is a far deeper distinction than mere outward appearance.  Our distinctiveness should be less about what we wear on the outside and more about being a manifestation of this:

A new command I give you: Love one another.  As I have loved you, so you must love one another.  By this everyone will know that you are my disciples, if you love one another. (John 13:34,35)

Distinguished titles and distinctive outward appearance is vanity when it causes strife or leads to a pecking order.  We must embody the character of Christ by loving each other as he commanded.  It is not about looking different or having a fancy title, it is about being different in heart.

If a person professes faith in Jesus, then accept them as a brother or sister and don’t be a religiously pretentious snob.  Jesus, as far as I know, did not dress like a Mennonite, Amish man or Baptist.  I’m doubtful he was much concerned about solids or stripes and the size of floral prints.

Denominationalism: “My Church Is Better Than Yours!”

Standard

People divide up.  Segregation occurs naturally in groups as individuals seek out others who have something in common with them.  It students find those of common interests, social status, gender or race.  It happens in communities—people choose to live with people more similar to them.

But where division should not happen is in the church.  Not according to the Apostle Paul, at least:

Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. (Ephesians 4:2‭-‬6)

I believe the first sentence, “Be completely humble and gentle,” is key to the second part being true of us.  With pride comes contention (Prov 13:10) and without humility there is divisivion.

Paul further elaborates:

I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought. My brothers and sisters, some from Chloeʼs household have informed me that there are quarrels among you. What I mean is this: One of you says, “I follow Paul”; another, “I follow Apollos”; another, “I follow Cephas”; still another, “I follow Christ.”  Is Christ divided? Was Paul crucified for you? Were you baptized in the name of Paul? I thank God that I did not baptize any of you except Crispus and Gaius, so no one can say that you were baptized in my name. (1 Corinthians 1:10‭-‬15)

The message is clear in the words of Paul—the church should not be divided into competing denominations and, if Scripture is to be believed, we should be grieved by division in the church and preach against it.

We should stand united against this:

I wrote to the church, but Diotrephes, who loves to be first, will not welcome us. So when I come, I will call attention to what he is doing, spreading malicious nonsense about us. Not satisfied with that, he even refuses to welcome other believers. He also stops those who want to do so and puts them out of the church. (3 John 1:9‭-‬10)

Diotrephes evidently thought he was pretty special.  He desired preeminence, made slanderous accusations and was excluding other Christians from fellowship.  We aren’t told why he was banning people, but his attitude clearly is condemned as wrong in the passage.

A church divided against itself…

The church today is divided up into many denominations.  There was the big schism between East and West that was caused by disagreement over Papal primacy, the Filioque added to the church creed, canonization of Scripture and multiple other issues.  After various attempts to reconcile differences over many years the result was eventually mutual excommunications in 1054 that are regarded as the terminal event.

Then came the series of splits in the Western church, the so-called Protestant Reformation, set in motion by Martin Luther’s protests over the sale of indulgences in the 1500s, leading to the formation of a “Lutheran” church and culminating in the 33,000 denominations that we have today.  My own Mennonite denomination was the eventual product of a radical and rebellious (sometimes violent) Anabaptist movement.

My church is part of many Mennonite “conferences” that recognize each other to a greater or lesser degree.  Some groups considered “old order” (who reject modern technology) with a spectrum from “liberal” to “conservative” as broad as the overall church and spawning more variations (some who resist being called Mennonite) recognize each other to a greater or lesser degree… yet typically only allow their own members to take communion.

Mennonites today, unlike the schism in 1054 or other splits caused by larger more meaningful matters of theology and doctrine, tend to divide over the minutia of application.  Things like the style of coat, size of a floral print on a dress, color of socks, facial hair, and any number of nitpicking details which nobody in the world outside Mennodom would care about, can precipitate a church split.

For example, in my church the two big controversies that led people to leave were over hair style.  First, several families left for a more conservative conference because a little girl had bangs.  Later, a liberal contingent left because of a feud over a bit of peach fuzz.

Complete absurdity.

This is a reality in clear opposition to the teachings of Paul and the “unity of the Spirit” he describes.

What is the problem?

We have names from A to Z in front of our church buildings to proudly tell people what church tradition we follow.  We announce “I am of Menno Simons” or of this “Lutheran” theological perspective or that “Methodist” doctrinal division and promote a form of tribalism.  The result is a confusing mess that only a religious historian could untangle.

But, I can hear the protest: “Shouldn’t people know what denomination we are?  I mean, they’ll find out eventually, better to let them know before they enter and disturb us, right?”

And thus we prove we value our denomination more than we do welcoming others of Christian faith.  It is the spirit of Diotrephes, a prideful desire for preeminence and control; it is love of our own dogmatic ideas over other people.  It is the kind of attitude Jesus condemns:

Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to. (Matthew 23:13)

The “teachers of the law and Pharisees” thought they had every right to shut people out based on their biblical standards.  But Jesus warns them that they will be shut out the way they shut out others.  It seems the same message Jesus preached of forgive as you wish to be forgiven (Matt. 6:14) and judge as you wish to be judged (Matt. 7:2) and that should give pause to anyone humble enough to know their own imperfections.

The Mennonite church I grew up in will refuse to baptize a believer who doesn’t go through a class and agree to follow their own list of standards.  They would go so far as deny communion to a person from another denomination.  And this inhospitable attitude is not a problem to most of them.

Maybe God will be inhospitable to those who have denominational pride and shut out other believers different from themselves?

Some things to consider…

1) Reconsider having a denominational name in front of your church.  Do you understand the admonition of the Apostle Paul against division?  If so, why do you see it as allowable to emphasize a man’s name, a particular doctrinal slant or denominational tradition in front of your church?  What if our true worship was supposed to be less about theological correctness and more about our truthfulness in love and forbearance?

Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. (Colossians 3:12‭-‬14)

2) Stop attacking, belittling, and making slanderous accusations against other denominations.  I know I know, Catholics are idol worshippers, Joel Osteen isn’t negative enough (more about hell, please) and Calvinists are too fatalistic, predetermined or something like that.  But Scripture tells us, “everyone who calls on the name of the Lord will be saved,” and warns: 

If you bite and devour each other, watch out or you will be destroyed by each other. (Galatians 5:15)

Perhaps, before we get too sanctimonious, we should consider this:

Brothers and sisters, do not slander one another. Anyone who speaks against a brother or sister or judges them speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it. There is only one Lawgiver and Judge, the one who is able to save and destroy. But you—who are you to judge your neighbor? (James 4:11‭-‬12)

3) Be less resistant to criticism and more receptive to correction regarding your own denomination.  It is easy to circle the wagons when our own church tradition is scrutinized, and to react defensively rather then be open to rebuke.  For example, nearly any time I blog about the defects of my own religious culture, there’s usually a chorus of those crying, “My Mennonite church isn’t like that!”  Many are in denial—but that is their pride.

We should practice introspection and be open to the possibility that outsiders might see our flaws better than we do, because:

If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word is not in us. (1 John 1:8‭-‬10)

There is no weakness in acknowledgement and confession of fault.  There is no need for huffy recriminations (“Well, they do it too!”) if we are truly humble.  Christianity is about forgiving and being forgiven, not about defending the image of our denomination.

4) Baptism should be uncoupled from denominational indoctrination and membership.  There is nowhere in Scripture where baptism is seperated from profession of faith.  Yes, we should disciple young believers, teach correct doctrine and encourage good application.  However, that can come after baptism.  There is no reason why a baptism should wait weeks or months.  And, if you belong to a church that ties baptism to extrabiblical church standards, speak out against it.  We should welcome the young in the faith rather than add our own prideful denominational requirements:

At that time the disciples came to Jesus and asked, “Who, then, is the greatest in the kingdom of heaven?”  He called a little child to him, and placed the child among them. And he said: “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven. And whoever welcomes one such child in my name welcomes me.” (Matthew 18:1‭-‬5)

5) Do not refuse to allow other Christians to participate in your Communion service.  Paul warns against eating and drinking unworthily (1 Cor. 11:27) and this is reason for introspection.  However, what is neither said nor implied is the idea that a church leader should determine who is worthy or not worthy.  Yes, we are told that an openly wicked and unrepentant person should be excluded (1 Cor. 5:13) and yet that doesn’t mean we should deny those of other denominational stripes from the table.

We must rebuke Diotrephes and welcome other believers even if they do not meet our own denominational standards.  There is one church and one Spirit—we must take a stand against the spirit of division.  We need to stand against sins of pride and denominationalism.

Do People Get What They Deserve?

Standard

In a non-zero-sum game everyone can be a winner.  It is a non-competitive or competitive circumstance where all participants can achieve optimal results and be successful.  In an abundance of resources and opportunities and assuming equality of abilities this is the case.

zero-sum-game is a circumstance where when someone gains another loses. This is true of sports where there is a score kept and a winner and loser at the end. It can be true of the marketplace when two people desire the same property but only one can possess it. It is true of any limited resource.

The right-wing or conservatives prefer the non-zero-sum explanation.  They assume that all things are equal besides effort then they are free to look the other way at those who have not achieved what they have.  This is not always uncaring or completely cold-hearted either—these people have worked hard, often have overcome obstacles (while playing by the rules) and believe others can as well.

However, the left-wing or progressives tell us, and rightfully so, that it is not that simple.  We can certainly say “when life gives you lemons make lemonade” and yet what does one do when life gives you rocks?  I suppose then you throw the rocks at those telling you to make lemonade?

Those who argue that life is largely a non-zero-sum experience and that those who put forward an adequate effort are too quick to dismiss differences in circumstances—they often do not appreciate providence of their own advantages enough.  Sure, people reap what they sow, but can we assume that everyone has the same soil, seeds and weather to work with?

Do people get what they deserve?

We like the idea of karma, that people get what they deserve and everything we have was somehow earned.  This absolves us of responsibility to those with less and allows us to enjoy our advantages in life without guilt.  This is an explanation of things that works for those who are relatively successful and have basically gotten what they want.

Many religious people, to cover for their lack of compassion, go a step further and assume that disability and disaster is a result of sin.

That is why Job’s friends added insult to injury and accused him of having some hidden sin because of all awful things that happened to him.  They were wrong for their assumption that he deserved what he got.

People getting what they deserve is not the reality that Jesus describes.  When asked who’s sin caused a man’s blindness he answered that it was nobodies sin and used the opportunity to bring glory to God by healing the man.  He also used a couple events as a basis for a rhetorical question and answer:

Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answered, “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way?  I tell you, no!  But unless you repent, you too will all perish.  Or those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem?  I tell you, no! But unless you repent, you too will all perish.” (Luke 13:1‭-‬5)

His answer seems to go directly against those who try to attribute calamity to God’s judgment and see success as a sign of God’s favor.  He muddies the water for the sanctimious religious elites with their simple (and often self-congratulatory) black and white explanation.  He defies their people should get what they deserve logic:

You have heard that it was said, “Love your neighbor and hate your enemy.’  But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.  If you love those who love you, what reward will you get? Are not even the tax collectors doing that?  And if you greet only your own people, what are you doing more than others? Do not even pagans do that?  Be perfect, therefore, as your heavenly Father is perfect. (Matthew 5:43‭-‬48)

It is interesting that the parallel account in the book of Luke uses “merciful” rather than perfect.  Assuming that they are both a paraphrase of the actual words of Jesus and accurate (as opposed to one being unreliable) we can probably combine the two ideas to approximate the correct message.  I believe we are to be perfect in our mercy or perfectly merciful like God.

The message that seems clear in the teachings of Jesus is that nobody gets what they deserve.  He says that unless people repent they too will perish—that neither sunshine nor rain is distributed by who deserves or does not—and with this undermines those who want to put all blame for failure on the individual.

Furthermore, there is no excuse for indifference.  Even our enemies, people who deserve our contempt for things they have done, we are told to treat as we do those who are deserving of our love.  We are to be perfectly merciful because we can do nothing to deserve God’s love and yet are loved despite that.

That is the essence of the Gospel, to do unto others, not as they deserve, but we want God to do to us.  We will be shown mercy we we show mercy and judged as we judge.  If we live by the sword then we can expect to die by it as well.  If we forgive others then we will be forgiven by God.

If nobody gets what they deserve, then what?

Truly believing in the goodness of God is not about crowing on social media when things go right.  No, that is only triumphalism covered in religion and brings no glory to God whatsoever.  Again, some good people suffer terribly for their righteousness while many evil people in the world are both materially and socially successful.

A big bank account or beautiful girlfriend is not proof God’s goodness or else Job’s friends would have been right to torment him further trying to find a hidden sin.  Success is only proof that circumstances tilted in favor of the outcome you desired and attributing it to God’s favor is only to dance on the backs of the bruised.

True thankfulness to God is using the means we are given to help others.  Those with loaves and fishes didn’t thank God loudly then gorge themselves in the presence of the hungry crowd.  No, they responded to the call of Jesus, gave up what many would argue they were entitled to through their foresight and by their sacrifice we have the miracle of five thousand being fed.

It is on us to be an answer to prayer using the means provided to us, being an answer to prayer—that is our thankfulness to God.  Your success or failure in an endeavor says nothing about God’s plan.  Only your willingness to step out in real faith, the faith of going outside of comfort zone and sacrificing for those who deserve judgement, is evidence of God’s goodness.

True repentance is realizing that you deserve nothing and treating others as if they deserve all of your love.  If we truly appreciate God’s grace we will show it in humble actions of service rather than pompous claims of God’s goodness to us.  It was the Pharisee who stood on the corner thankful to God at the expense of others and was condemned for his pride—he knew nothing of God’s goodness:

The Pharisee stood by himself and prayed: “God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector.” (Luke 18:11)

Sadly many conservative Mennonites and other religious fundamentalists are like that Pharisee.  Even in their thanking God they are self-congratulatory and can barely hide their self-righteous pride under the pretense of praise—evidently they forget pride is the first sin.  In context of the passage above it was the man who prayed “God have mercy on me, a sinner” who left justified before God.

Those who know they are undeserving do not boast in God’s goodness towards them.  No, they share it with others by helping carry the burdens of others who were less fortunate than themselves.  True faith is not about bragging about things we do not deserve—it is about our self-sacrificially serving those who do not deserve.

Perhaps God is not multiplying our effort today, like he did in the Acts church, because we pretend to be thankful for His goodness in our words and yet withhold grace from those whom we feel do not deserve?

Maybe God could turn our zero-sum game into an over-abundance when we let go of our own calculations and plans to trust Him?

So, anyhow…

Shut up about your good life—people already know!  Instead, thank God by being an answer to prayer to someone who didn’t have your advantages.  

Actions speak louder than words.

The Lost Witness of Christian Community and Finding it Again

Standard

There has been much focus on the family in the church.  Popular media commentators (like James Dobson, Michael Pearl, Bill Gothard and Doug Philips) encourage making a high priority of our own immediate families. 

Family is important.  But the “no greater joy” in 3 John 1:4 is not written about a man’s own family or his blood relatives.  Instead the letter is written about the church.  John is describing love for spiritual children and the family of God.  Do we find as much joy in the church family as we do in raising our own children?

Christian community has been watered down over the years.  Yes, we might have more ‘church’ activities than ever and yet, as far as real interdependence, we are lacking.  Those of you from good homes, who are happily married and in your prime, may not notice.  But there is great social need beyond your doorstep.

This blog will explore where we are, where we were and where we need to go from here; it will address the enemies and also the benefits of faith community.  One blog can’t even begin to do the topic justice, but hopefully it will spark thoughts and discussion.  My prayer is that those reading will take faithful steps to restore the Christian community where they are.

Where we are…

The loss of community in the world around us is profound and the results are tragic.  Isolated people are unhealthy people.  The family unit itself has been degraded.  Many children do not have opportunity of dinner time conversations together with their parents at home.  Child care is increasingly outsourced.  More people survive on food cooked by strangers than ever.  The elderly are interned for sake of convenience, out of sight and out of mind.  It is madness.

The church has not fared much better.  People in many churches have very little meaningful interaction with each other during the week.  After the church service is over most go their seperate ways and expect the needs to be taken care of by those appointed to do so.  There is very little difference between the mainstream church and the world in regards to community.  Sure, many churches bustle with activities, and there are many good people who are trying to make a difference, but there are many unmet social needs.

My conservative Mennonite culture has a more distinct history of community.  Other Anabaptist groups, our spiritual (and often biological) cousins, have a stronger community emphasis than our own.  Amish have taken dramatic steps and have rejected technology (starting with the automobile) in an effort to preserve the integrity of their communities.  The Hutterites have a long communal tradition.  But conservative Mennonites lack a clear structure and could lose this strength of community entirely.

I’ve seen changes in my own Mennonite community in my own lifetime that indicate the erosion of our community.  We are following after the mainstream and the world more than we often realize.  The Anabaptist prioritization of brotherhood has been replaced with a more individualistic mindset.  

We do not pursue the concept of Gelassenheit anymore.  Instead we turn to our own biological families for support and our fellowship is growing apart.

Where we were…

The early church example is very clear.  The family language used by early church leaders meant something.  When Paul spoke up for Onesimus (Philemon 1:8-25) he speaks with the urgency of a father speaking for his son.  It is not casual usage of words.  It is not us singing “I’m so glad to I’m a part of the family of God” on Sunday mornings and then doing next to nothing for each other during the week.  The chuch then was a true family in every sense of the word…

“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, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.”  (Acts 2:44-47)

And repeated again later in the book of Acts…

“All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all that there were no needy persons among them. For from time to time those who owned land or houses sold them, brought the money from the sales and put it at the apostles’ feet, and it was distributed to anyone who had need.” (Acts 4:32-35)

Their commitment to each other was clearly not a superficial commitment like our own too often seems to be.  What is described in the passages from Acts above is not coincidence.  No, what is described is what will happen when people commit fully to the teachings of Jesus and love as they ought to love.

Where we need to be…

What we need, first of all, is intention—we need to want to make the ideal of community a greater reality.  We must realize our own weakness alone, confess this to each other and then bear our burdens together… 

“Carry each other’s burdens, and in this way you will fulfill the law of Christ.” (Galatians 6:2)

It is not a meddlesome or controlling spirit, but rather a growing recognition of our own need for community and deepening commitment to the good of our Christian brothers and sisters.  This kind of love is the truest expression of obedience to the law of Christ.  

Jesus said the world would know we are his followers by our love for each other (John 13:34-35) and this is expressed in Koinonia (κοινωνία) or our common union as believers.  We are to be intimately involved in fellowship together, and in all things, or we are not fully living the example Jesus taught.  This must be made a reality today in our own time or we cannot claim to be fully living in faith. 

The church should be extending our family to those without.  Our elderly should never be left to a commercially operated nursing facility.  Young single mothers should be able to find a restful place amongst us.  We need to be less focused on our own individual family and more concerned with the family of God.

Enemies of community of faith…

There are many reasons why we do not follow the Acts church example today and it is mostly because we fear that the arrangement will not benefit us as an individual or our own family.  This is a short list of reasons why one may resist a greater expression of Christian community:

1) Individualism: There is no doubt that our American culture centers on ideas of independence and rugged individualism.  Unfortunately this has evolved into a rat race where everyone pursues a dream (unattainable for many) at the expense of real and fulfilling relationship.  We seek independence, and it is good when we are working to support ourselves, yet we have social needs that cannot be fulfilled in ourselves alone.

2) Prosperity: People can create an illusion of their lack of need for other people because they are wealthy.  Our wealth as Americans is used as defense of the status quo.  The argument goes that since everyone has food, shelter and clothing there is no need for a better application of what we read in the book of Acts.  Unfortunately government programs, while keeping people from physical death and complete destitution, do nothing for social or spiritual needs.  Even materially wealthy people can be very isolated and miserable.

3) Pride: Religious people can easily imagine they are better than other people including their own brothers and sisters in the church.  They do not want their children influenced by other children and adults, therefore they remove them, homeschool, etc.  It is the oldest sin in the book.  It was what seperated mankind from God and it is also an enemy of Christian community.  Pride is dangerous, it causes divisions in the church and decieves us into believing we are better off when we are in complete control.

4) Technology: The Amish were right.  The automobile dramatically changed and has aided in the decline of community.  Add to that the television and smartphones.  Children nowadays have more reason to stay inside and isolated.  Adults are not much better by choosing to live in some suburban home with a privacy fence.  We are increasingly buried in technology, addicted to the quick fix of social media and at the expense of true relationship.

5) Fear of commitment: It takes faith and commitment to seek after deeper relationship and many of us are simply avoiding it.  In the conservative Mennnonite church we are afraid to court and adopting the same reluctance towards marraige of the Millennial generation.  Commitment is scary.  The rewards of community (like marriage) are not immediate and the risks loom large.  Unfortunately we miss out on a blessing because of our fear.

The practical arguments in favor of community of faith…

First and formost, there is need.  Again, just because your own needs are met does not mean that there is no need.  The plight of our older singles and elderly people would be a little less severe if they were intergrated into a community rather than the afterthought that they often are.  The church shold be a place where everyone has an equal seat at the table. 

Unfortuantely many of us our too preoccupied with our own families to notice or care about those who are lacking.  That is not the spirit of Christ who told us to leave all (including family) to follow after him.  The irony is that those who actually have by some means found their security in themselves may actually have the most need.  Wealth, whether it be that of material or biological variety, has always hindered commitment to faith.  Our need to repent of our religious individualism and spiritual pride could be our greatest need of all.

Then there is the matter of efficient use of resources.  As most of us currently live there is this ridiculous redundancy.  We all need our own seperate lawn mower, garden tools, pickup truck and would be so much further ahead sharing.  That’s not to mention our reliance on commercial lenders rather than each other.  It is sad that we would rather our brothers pay interest to a bank and struggle to stay ahead than help them as we might our own son.  It is a wasteful use of resources that could otherwise be used to further the gospel of Jesus Christ.

One of the most spurious arguments against a more real expression of Christian community is the idea that it would come at the expense of evangelism.  The reasoning goes that existing groups that practice a community of goods concept have failed in one regard or another and often in sharing the Gospel.  This, of course, is the same argument used by those saying that we should drop other non-mainstream Biblical practices currently practiced by conservative Mennonites.  If we start abandoning practices that can somehow be associated with abuse or neglect we would probably need to join the faithless and stay home.

Community of faith is actually the most practical witness of the Gospel we have.  How better to meet the needs in the world around us than to offer them the clearest possible alternative?  There is no choice between missions outreach and Christian community because one can compliment the other.  In fact, one enhances the other and makes it much more effective.  Sure, maybe the commitment would require more of us.  However, there are many people with needs who would benefit greately from a church that truly acted as a family.  

Change comes upon us slowly…

The book of Acts describes a reality quite a bit different from our own today.  Then, unlike now, there was a willingness to give up financial independence and truly be a part in a community of faith.  This is something that must be restored for the church to function as it was supposed to fuction.

I believe that the contrast between then and now is something that must be part of our discussion.  Even in my own lifetime there seems to be a weakening of our commitment to each other.  There was a time it seemed we spent more time together visiting on a Sunday afternoon, when we worked closer together and had a more meaningful impact on each others life.

There needs to be radical steps taken in faith.  We need not recreate the past, but rather we do need to walk in obedience to the same Spirit that caused the early church to want to have a better communion (or common union) together.  We must ask what has changed between our priorities today and theirs then.

Many of us would scoff at the idea of a commune.  However, do we see the absurdity of our own time and way?  Do we see the cost of paying strangers to prepare our coffee in the morning or care for our elderly?  Do we see what the loss of community has done to our neighbors and nation?

There needs to be a vision for community of faith.  We need to take steps to get off the tragectory that the world is on and present something different and better.  My own conservative Mennonite church family can lead the way in this regard.  We have this better prioritization in our Anabaptist history and could use this as a basis for a fresh push in that direction.

We need to be intentional.  We need to challenge the thinking of the world that has crept into our lifestyle and has convinced us that we are better off in our own corners rather than in loving community together.  Jesus said “make disciples of all nations” (Matthew 28:29) not only our own biological progeny.  The church should be our family.  

So my encouragement is that we pursue the true ideal of church community with all sincerity.  We should tune out the radio and internet commentators and commit to love each other more.  I believe we will find God faithful when we do.