Category Archives: Q and A

Genuine Restoration (Part 3)

#7 in Q & A Series

Question: How do you believe New Life Church could have handled your situation better?

“Begin with the End in Mind” is Habit #2 in Stephen Covey’s, Seven Habits of Highly Effective People. Just about every church in the nation has taught some version of this, if not used the text itself as a leadership guide. But when it comes to restoring another, most Christian restoration teams not only are confused about New Testament guidelines instructing them, but also about the purpose of the process. As a result, many, particularly leaders, who have been subject to restoration in a church find the process nonsensical and are left discouraged, despondent, and some so bitter they seethe.

Galatians 6:1 is the most relevant Scripture in the New Testament addressing the subject of restoring another.

“Brethren, if any person is overtaken in misconduct or sin of any sort, you who are spiritual [who are responsive to and controlled by the Spirit] should set him right and restore and reinstate him, without any sense of superiority and with all gentleness, keeping an attentive eye on yourself, lest you should be tempted also” Gal. 6:1 AMP.

So what is the goal? Restoration. The Greek word in this verse is Katartizo, which means to re-set, restore, as we would a disjoined limb. It means to make perfect, to restore. Thus, the translators are correct when they use the English word, “restore,” in this verse. The New Living Translation and the Amplified are correct when they say, “help that person back onto the right path” or “set him right and restore and reinstate him.”

Carnal-thinking people punish, embarrass, dehumanize, and humiliate those they are commissioned to heal. Because they are untrained in the application of the Gospel in these situations, they make demands and design activities to occupy the fallen without a constructive end in mind. Paul strongly warns against this, and says genuine spirituality is displayed through gentleness and humility as it restores another. Otherwise, the “restorer” will take on an aura of spiritual and moral superiority and rationalize why the fallen cannot  and should not be restored. Typically they say the fallen are unrepentant or unsubmissive. Then, they too often see themselves as more important than they are, which is specifically warned against in Galatians 6:2-3 where Paul concludes his thought regarding restoration: “Share each other’s burdens, and in this way obey the law of Christ. If you think you are too important to help someone, you are only fooling yourself. You are not that important.”

Paul’s caution might be here because the self-righteous leader is unable to appreciate the power of the resurrection of the fallen, and will end up thinking of themselves as more important than they should in light of the sins of the fallen. This is one of the sins of the Pharisees.

Jimmy Swaggart endured his scandal in 1988. His denomination constructed a restoration program, which he rejected for reasons to which we may not be privy. Then he was caught yet again in a compromising situation in 1991. Since that time, as far as we know he’s been actively involved in ministry and has been faithful to his wife and to God. It’s interesting to me that so many Christians hate Jimmy Swaggart. When I ask pastors’ groups why they think so poorly of him and don’t trust him, they always say it’s because he didn’t go through his denomination’s restoration program. I then ask what the purpose of that program might have been? They always respond by saying that the purpose of the program was to heal Jimmy Swaggart, help him find the moral strength to overcome his sin problem, and help him return to ministry again. I then point out that the 1991 repeat was predictable and that virtually every therapist teaches that relapse is part of recovery, and that he has been faithful to his wife and ministry for 22 years since that relapse. My follow-up question to the pastors . . .  “Is the purpose of the process the process itself, or the RESULT of the process?”

Then we talk about the real reason we question his integrity. Could it be that our real issue is that he did not cooperate with our program, which would have given us the ability to take credit for his sobriety and ministry? Were we more concerned about managing our image than restoring our brother? Did we elevate his submitting to our control over our helping him to achieve the goal of his repentance and to return to the ministry to which God had called him? Or did we really just want him out of ministry–either because we were envious of his accomplishments or embarrassed by his human failings? After all, ultimately we tend to manage our image and reputation. Perhaps we should ask ourselves if we are managing a Christ-like image and reputation or a worldly one based on self-righteousness.

The English word “restore” means to “bring back to a former, original, or normal condition. “ It means “to put back to a former place, or to a former position, rank, etc.” This is the correct interpretation of the word Paul used, Katartizo. So why would it benefit the church to follow through on his admonition to gently restore a fellow believer (even a leader) who has been trapped by a sin?

It is because it models resurrection, hope, redemption, and life.

The fallen give us opportunity to model Christ’s resurrection among us, and to demonstrate Christ’s heart toward humanity. Christ has restored all of us. When we, who are spiritual, competently model restoration among ourselves, others see the Gospel with clarity. We’ve got to give credit where credit is due. The Holy Spirit and the Word of God should get the credit for restoring leaders. We should not position ourselves to receive glory. Healing, sobriety, holiness, and integrity are the goals. God’s work moving forward is the goal, the purpose, the end. We can begin with that end in mind

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Genuine Restoration (Part 2)

#6 in Q & A Series

Question: How do you believe New Life Church could have handled your situation better?

As I have been preparing part 2 of my response to this question, I asked a friend of mine who honorably serves in our nation’s military in various hotspots around the world to send me his perspective. Many who attempt restoration within the church are woefully ignorant of trauma, its effects, and the importance of an informed response to it if we expect a positive result. When Christian leaders responding to a traumatic event within a church or Christian organization lack understanding about trauma, they tend to misread the words, attitudes, and actions of the traumatized and ignorantly interpret the symptoms of trauma as lack of repentance, avoidance, denial, or insubordination. As a result, they too often unintentionally make things worse because of their misdiagnosis. Sadly, many traumatized Christians end up uncared for because they are misunderstood and mischaracterized and they become unnecessarily angry and bitter, and too often are left alone to die. When a leader falls, not only is the fallen leader in trauma, but those within their influence are as well. Spouses, children, employees, and congregants all need informed care or wounds can linger unnecessarily for years. These comments from one of the world’s top experts on setting right traumatic situations are both insightful and applicable. They will require contemplation on the reader’s part.

Some address this man, “Doctor,” others “Colonel,” and on a bad day, “MEDIC!” I will not reveal his name because of the sensitivity of his current service. Here are his comments. Please read thoughtfully, reflectively, and respectfully.

“As a veteran combat soldier I have seen more than my share of combat wounded. In the last 12 years military medicine has made huge advances on rapid treatment of wounded soldiers.  In fact, one could legitimately make the comparison that if a motorist on a US highway had identical life threatening injuries as a soldier in Iraq or Afghanistan, the soldier would have a greater chance of survival. How can that be? Simple. The resources are apportioned to rapidly identify, treat, stabilize, and move the traumatized soldier to safety and definitive care.  So allow me to make some parallels between combat wounded and Christians wounded on our spiritual battlefield.

“In the amount of time I have witnessed trauma among combat wounded, the number of Christian soldiers that have been wounded and lost is exponentially higher. The problem is that the early identification of the injured, stabilization of the injury, and movement to a safe place is not trained, resourced, or practiced in the church. By and large, Christendom’s practice with wounded leaders looks like a horse that goes down with a broken leg – shoot them and bury them fast. I wonder, given the great individuals in the Bible that were felled on the battlefield of sin vs. righteousness and then rose again to great glory, if perhaps we are missing a major Christian theme. If we applied the same equine medicine to them as we currently practice, Peter, Thomas, David, and certainly Moses should have been euthanized on the spot. In the same way we as a church respond currently to leaders in trouble, we would have considered these men of faith too greatly damaged to ever be influential again.

“Perhaps, just as God made sure their stories were told in the Bible, he is asking us to look at these situations through his eyes and learn. Specifically, I think he’s modeling for us how to identify the fallen, how to stop the bleeding and then how to get them to a safe place so they can heal and function again. I am going to take huge liberties in drawing parallels between the physically wounded soldier and the Christian warrior that is felled.

“I am going to skip a few steps and go right past the how both warriors get wounded. Pick your poison; immorality, gunfire, gossip, plane crash, mental or physical abuse, IEDs, slander, car bombs, etc. After the wounded are healed, the source of the wound and avoidance of the problem in the future can be addressed. But the first goal is to get the traumatized healed. So for this brief discussion we have a wounded troop. Now YOU are the combat medic called to administer life saving care.  Since you have seen all manner of Hollywood movies you encounter a patient that you know will be fully cooperative and as soon as you apply pressure on a wound it magically heals and within 35 minutes the patient returns to the battle with greater effectiveness than any fully able soldier.

“It never goes that way. These are some of the reactions you can anticipate.

“1. The soldier who has created the persona of invincibility and is now wounded is embarrassed. He not only does not want your help, he will die fighting to keep you from saving his life. Let’s call it the Lt. Dan syndrome . . . “Forest leave me here.”  I will fight to my last breath, pride intact.  If you put that tourniquet on my spurting artery, I will shoot you.

“2. Another reaction is similar to the prior and that is the prideful soldier who will not admit he has even taken a round. In this scenario you know he has been hit. The wound is undeniable.  However, the strength of his pride allows him to cover his wound, swear it doesn’t exist, and to walk without a limp. Eventually, his pride is overcome by reality and he drops dead with every one standing around saying…huh? How did that happen?

“3. A third reaction is the flight response.  It is common for a person that is rapidly traumatized to take off on a dead run. Here we can use a hunting analogy. Let’s call it the “deer in the gun sight” response. A shot properly placed should drop a deer right where it stands. Though mortally wounded, the deer will occasionally run. This is usually followed by a hunter’s expletive because he now has to track the wounded deer. When he finally finds the deer and examines it, the wound is so invasive the hunter legitimately wonders how this animal could have kept going. Adrenalin is an amazing thing. Humans do the same thing.

“4. The most rare response is: “I have been hurt and need help,” or “I have a bullet wound in my abdomen, shrapnel in my leg and my lung is collapsing. Thank you so much for helping me.  I will assist as you apply the tourniquet on my leg, pack my intestines back in, and if you have a needle, to place it right here in my intercostal space so I can breathe again.”

“That’s never happened to me, but I often hear Christian leaders blame the wounded they were responsible to restore for not responding to them like that. The patient may be cooperative but they are more focused on staying alive, not what the treatment is. The treatment is your job as the combat medic . . . and if you fail . . . this patient will die . . . but in Christianity, as happened in WW1, we just send the Chaplain out to pray with them and . . .  shoot him. Problem solved. Moses, David, Peter, Thomas or for that matter every human being who ever needs to be rescued, never achieves their intended potential. Oh, and for the record, wounds take more than 35 minutes.  Depending on the severity, the healing process takes time and patience.

“Perhaps a better approach would be: Get training to administer life saving care and understand you will have to do it at your own personal risk. Next, stop the bleeding of the wounded, get them out of the gunfire, and then find the definitive care that will restore them before someone decides that their usefulness has been lost and figuratively takes the remainder of their lives through spiritual euthanization.

“Euthanasia appears peaceful, effective, easy, neat, and convenient, but it’s still unloving, ungodly and unscriptural. Christian leaders should not be experts in rationalizing their use of euthanasia on others. Instead, we should all become combat medics intent on restoring, rescuing and most of all loving.”

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Genuine Restoration (Part 1)

#5 in Q & A Series

Question: How do you believe New Life Church could have handled your situation better?

Throughout the years, I’ve made it a point not to be an expert on the shortcomings of others. Instead, I tried to focus on the big ideas of the topic at hand.

Throughout my 35 years of pastoral ministry, I have enjoyed the privilege of trying to fulfill the New Testament exhortation to restore fellow believers who have stumbled or who have been trapped by sin. After learning from years of varying degrees of success, and also, after personally being in need of restoration ministry in 2006 & 2007, I am not only qualified to comment on this subject, I believe I am uniquely qualified. Add to my experiences the Roundtables Gayle and I are hosting with Christian leaders around the nation. These always include insightful and impassioned discussion on this subject, and as a result, Gayle and I have become keen on what is biblical and what is not, as well as what works and what does not. These ideas are more than theory; they are essential to authentic New Testament life.

Interestingly, just last week a pastor in Minneapolis pointed out to me that the 1998 edition of my book, The Life-Giving Church, had enough guidance on page 112 and in the bylaws section that, if heeded in my situation in 2006 and 2007, would have been healing to all involved much sooner than the plan that was implemented.

Let’s get started.

Galatians 6:1-3 says, “Dear brothers and sisters, if another believer is overcome by some sin, you who are godly should gently and humbly help that person back onto the right path. And be careful not to fall into the same temptation yourself. Share each other’s burdens, and in this way obey the law of Christ. If you think you are too important to help someone, you are only fooling yourself. You are not that important.” (New Living Translation)

This process is described for the sinner who is repentant. In this case, the process is straightforward and can move along much more quickly than some who prescribe random timelines think, according to biblical instruction.

Different guidelines are involved, however, if the person is unrepentant. In this case, the instruction Paul gives the Corinthian church in I Corinthians 5 to remove the person from the fellowship may need to be applied. In doing so, however, we must keep II Corinthians 2:5-11 in mind, since most Bible scholars believe it is Paul’s follow-up comment about the situation addressed in I Corinthians 5. Of interest is the fact that most Bible scholars believe these two letters to the Corinthian church were written within a year of one another. The implications of the timeline between letters informs our dealing with the worst case scenario, the unrepentant.

Here Paul writes, “I am not overstating it when I say that the man who caused all the trouble hurt all of you more than he hurt me. Most of you opposed him, and that was punishment enough. Now, however, it is time to forgive and comfort him. Otherwise he may be overcome by discouragement. So I urge you now to reaffirm your love for him. I wrote to you as I did to test you and see if you would fully comply with my instruction. When you forgive this man, I forgive him, too. And when I forgive whatever needs to be forgiven, I do so with Christ’s authority for your benefit, so that Satan will not outsmart us. For we are familiar with his evil schemes” II Corinthians 2:5-11.

This instruction is concluded by Paul writing, “. . . so that Satan will not outsmart us” and underscores that Paul was familiar with Satan’s schemes. What could the Apostle Paul be referring to?

Restoring another requires the ultimate belief in, application of, and demonstration of the Gospel. In fact, only the genuinely spiritual and the authentically godly, according to New Testament standards, have the character qualities necessary to restore someone who has been overcome by some sin.

Why? Because another’s moral inferiority gives our old sin nature every opportunity to reveal arrogance, self-righteousness, harshness, self-promotion, greed, and love of worldly power while masquerading as godly.

When responding to another person’s sin, our own core values and beliefs are exposed. In other words, our response to another person’s sin displays whether or not we are opportunists, manipulators for our own benefit, or humble because of our confidence in Christ’s righteousness in us. Restoring another also unveils if we actually believe in resurrection or not, are persuaded that the New Testament solution to our sin problems is authentic, or if we actually still believe that Old Testament punishment, humiliation, and suffering are the keys to integrity. Our actions in restoring another reveals whether or not we actually believe in the body of Christ, the family of God, and that the church is the building of the Lord. Actions imposed on and pronouncements made about the fallen reveal whether or not those doing the restoring are working for healing, as Christ would. Or are they acting in conjunction with the accuser of the brethren who subtly promotes separation in the body and comforts the brooding wounded into victimization. These typically present themselves as morally superior. Restoring another is one of the most fearful things any of us can do because it always unmasks our motivations as leaders as well as our understanding of the New Testament.

Thus, my recommendation in restoring a repentant brother or sister who has been trapped by sin is: Step #1. Recognize the importance of our task and settle on following the biblical model of genuine restoration.

“And we know that God causes everything to work out for the good of those who love God and are called according to His purpose for them” (Romans 8:28).

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Survival In the Coming Age?

4 in Q & A Series

Question: As believers, how do we prepare for the coming changes in this world?

As Evangelical Christians looking to the future, we would be wise to understand the times in which we live, and be aware that as a society we are improving in some ways and worsening in others.

I’ve observed that typically when a Democrat is in the White House, we Christians publish and sell a great deal of apocalyptic literature, but when a Republican is in the White House, we produce an abundance of hopeful, faith-based materials. This trend demonstrates how politicized we have become. Nations are always forming or being dismantled, economies are strengthening or weakening, political movements are growing or waning, and believers are impacted one way or another in each of these situations.

Surprisingly, under Sadaam Hussein, Christians experienced greater protection and freedom to attend church and worship according to their faith. Since his removal, the church has suffered greatly in Iraq and has gone virtually underground. Under Hasni Mubarak, the Egyptian church enjoyed greater freedom and government protection, but since his removal, Christian churches and schools have been burned, and many Christians have been martyred. Sometimes when we think political events might improve our plight, they actually get worse. And sometimes when we think things might get worse, they actually get better.

With that in mind, how do we prepare for the coming changes to the world? The Bible simply says that we should watch, pray, and be ready. I believe in staying steady on good days and difficult days. So here is what I do:

1. Develop habits now that will never change. I read my Bible and pray every day. I have done this during times of great success in my life, as well as during my most horrible upsets. We all can receive life and encouragement regardless of the other events surrounding us if we will read our Bibles and pray every day.

2. Keep growing financially. We all need to intentionally increase our value in the workplace so we will have as much earning power as possible. As we go through life, if we tithe 10% to an authentic New Testament Church, save and invest 10%, and use the other 80% for everything else, we will become increasingly financially secure as we go through life. Then if unexpected events come our way, we will have a greater ability to absorb them. If nothing negative happens, then in our 50’s, our investments will produce as much income as our work. Regardless of our age and current situation, this is a good plan to start today.

3. Love, but never take it for granted from others. One of the most crushing moments in life is when we experience a difficult season and it dawns on us that our friends don’t love us or our families as much as we thought they did. It’s tough, but to stay healthy and recover as quickly as possible, we would do better to face the reality that others do not owe us their love.

I think it’s wise to accept the fact that ONLY God has unconditional love for us, and that love from others is mostly earned. Certainly there are exceptions. Some will love us without us having earned it, while others may choose to love us because they value us in spite of our current limitations and failings. But don’t expect others to love or care about you or your family on a bad day, or you may end up deeply disappointed. Instead, be grateful when anyone is loving, kind, or generous. We will be stronger if we are grateful for any good that comes our way, than to expect kindness and be disappointed. And with that strength, we can love others.

4. Be strong and courageous. Courage is the greatest of all virtues because, without it, we are not able to exercise any other virtues on a bad day. Faith, love, and kindness all disappear from the self-serving hearts of cowards because they lack the courage to do the right thing. With courage, we are able to stand firm.

Courageous faith is our hope no matter what comes our way. It is based on timeless truths we can count on regardless of social, political, or economic trends. We can always trust the Lord. He is our core strength.

And finally,

5. Participate in an authentic New Testament Church that understands the application of the Gospel, grace, love, internal transformation, healing, redemption, power, and restoration. Here you will experience the strength of the family of God on good days and bad. Authentic New Testament Churches are the fellowships of the gratefully redeemed, not fellowships of the self-righteous. How do we know the difference? By how they respond to someone else’s sin. If they are an authentic New Testament Church, they will respond with understanding and redemptive healing. If they are actually an Old Testament “church,” they will respond with punitive condemning judgment that will include separation from the body. They will, in effect, deny resurrection to the sinner in order to increase humiliation, thinking the solution to the sin problem is punishment. They are Old Testament thinkers. They do not know that the Gospel applies most significantly in a difficult situation.

So how do we prepare? None of us knows our futures, but if we develop a few good practices and stay steady, we can face whatever comes our way.

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Left Behind?

#3 in Q & A Series

Question: “Do you believe the Left Behind series is based on our western culture which is generally free from persecution toward Christians? The series implies God will shield Christians from trials and persecutions, whereas Christian history and modern history are filled with examples of horrible persecution, even unto death.”

The Left Behind series are novels, fictitious prose. Fictitious means it’s not real, it’s imaginary. Prose means it is written using ordinary language.

Obviously, the arts can communicate powerful messages, which is what this series of novels has done. Many who were uninterested in God or had no interest in the end times came to Christ or became interested in biblical eschatology (the study of the end times) by reading the Left Behind series. Others who had never read the Bible gained new interest and began reading it. Many began attending home Bible studies or churches.

Here is my view. When evaluating the work of other Christians, I use a chart of three concentric circles with four characteristics on the outside of the circles.

The center circle is labeled “absolutes”. Absolutes are the unchanging foundations of our faith. These are the truths specifically articulated in the Scriptures that have not changed throughout the centuries, will not change as time passes, and remain the same regardless of cultural or political trends.

The second circle surrounds the first and is labeled “interpretations”. An interpretation is an explanation and application of the Scripture. We usually are interpreting when we read a passage and say, “this means . . . ” Bible scholars have developed a thoughtful process for us to determine reasonable interpretations from Scripture. Every responsible Bible teacher, from a home group leader to the most influential Christian leader, has a responsibility to teach credible interpretations from Scripture.

The third concentric circle is labeled “deductions”. A deduction is a conclusion we create from a variety of sources. Our deductions may come from our experience combined with our personal study of Scripture. Or they may come from listening to or reading the work of another who takes a selection of Scriptures, compares them and puts them together, and comes to what seems to be a logical conclusion. That’s a deduction.

Deductions have a greater capacity of being incorrect than interpretations, and interpretations have a greater potential of being wrong than absolutes, because absolutes are never wrong.

But that’s not all. On the outer edges of these three circles, are subjective opinions, personal preferences, feelings, and cultural norms. If we are not consciously aware of these differences, we might make the grave error of forming judgments about someone who teaches their deductions, which might differ from ours, even though we both believe Jesus Christ is Lord and that the blood of Christ was shed for the remission of our sins, which are absolutes.

As teachers, if we are not aware of the absolutes we believe in contrast to our interpretations and deductions, we will confuse our listeners because they might not be able to differentiate between the absolutes, which are 100% correct, and our interpretations, which actually might change as we grow in understanding.

Most eschatology being promoted in the American church today is a combination of deductions and cultural norms. Sadly, we often teach deductions and cultural norms with the same authority that we teach the absolutes. This weakens our credibility. For example, if we take Scriptures from Daniel, add Scriptures from Ezekiel, put them together with material from Matthew and Revelation, and then change the meaning of the words by saying, “this stands for . . .” or “this is a symbol for . . . “, we could be teaching pure fantasy.

I have met both Tim LaHaye and Larry Jenkins. Both seem to be wonderful men of God. Both wrote the Left Behind series believing it would be beneficial to others. They both value the absolutes of Scripture, and include many of them in their novels about the end times. Thus, we should read the series as it was intended: entertainment with a biblical theme, based on deductions from the Bible, which include subjective opinions and cultural norms.

So what are some of the positive benefits of the Left Behind Series?

It teaches some powerful absolutes.

It teaches respected interpretations.

The deductions it draws are clearly deductions.

The cultural norms, feelings, subjective opinions and personal preferences are the creative license of the authors as in all novels.

Therefore, trust the absolutes, consider interpretations, and take deductions with a grain of salt. As for subjective opinions, personal preferences, feelings, and cultural norms, take them for what they are, but never confuse them with absolutes. Let’s keep the main thing the main thing.

I would be curious to hear your thoughts on this. You are welcome to comment below.

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Why Do I Feel So Much Guilt?

#2 in Q & A Series

Well, all of us are guilty. Feeling it and having the ability to do something about it is a gift.

There are lots of reasons why people feel guilt. Maybe you have done or said something wrong. Or maybe you have been influenced by your culture, family, or a non-New Testament religious organization that has you convinced you are not worthy. Regardless of the reason you are feeling “so much guilt,” the New Testament has the solution for you.

Guilt can be a motivation to improve our lives. In Romans 3:19, Paul writes that the purpose of the law “is to keep people from having excuses, and to show that the entire world is guilty before God.” Paul is saying that all of us need to take responsibility and not excuse our own ungodly thoughts, words, and actions. We all fall short of God’s ideal and need Christ’s righteousness for us to be in right standing with God.

Once his righteousness is in us, we experience great confidence. In I John 3:20-21, John writes, “Even if we feel guilty, God is greater than our feelings, and he knows everything. Dear friends, if we don’t feel guilty, we can come to God with bold confidence.” Feeling guilty is our state outside Christ or in disobedience to Christ, but as we abide in His righteousness, we are cleansed and gain great confidence in him. This is easy. It is a relief.

In Matthew 11:30, Jesus said, “For my yoke is easy to bear, and the burden I give you is light.”

In II Corinthians 11:9, Paul said, “I have never been a burden to you, and I never will.”

I decided early in my ministry career that I wanted my Christian service to be like Jesus’ and Paul’s in this respect. Every ministry I have ever led has been structured to be an uplift, an encouragement, a relief to people. Life is difficult enough, we don’t need Sunday worship to be a burden as well. And on Sunday mornings when we as believers gather to celebrate the resurrection of Christ and, consequently, our own resurrections, we worship, fellowship, give, and publicly read the Word together. This is not the time to add burden to people’s lives. Our giving can be done freely, joyfully, and without pressure. That is why I am opposed to religious leaders imposing guilt in order to extract funds from fellow believers. Some construct godless, guilt-inducing ways to get believers to give more and more. I’ll not go into details, but fundamentally I think believers should give, and the leadership should budget accordingly so the costs of ministry do not excessively burden the worshippers.

Sadly, many Christians do not feel guilty because of the convicting power of the Holy Spirit and the Word of God, but because of leaders who impose guilt in order to control them. These types of leaders have been in the church from the beginning, and very often they are our most popular leaders. Paul warned Timothy about them by saying, “They will be unloving and unforgiving; they will slander others and have no self-control. They will be cruel and hate what is good. They will betray their friends, be reckless, be puffed up with pride, and love pleasure rather than God. They will act religious, but they will reject the power that could make them godly. Stay away from people like that! They are the kind who work their way into people’s homes and win the confidence of vulnerable women who are burdened with the guilt of sin and controlled by various desires” (II Timothy 3:3-6). I notice these leaders scrutinize the weaknesses of others and present themselves as spiritually superior. Watch out!

Our modern Christian culture demands justice and public ridicule for some sins, while other sins are embraced. Immorality, theft, and addictions demand punishment. Judgmentalism, lovelessness, and blame, however, are lauded and can be marketed to the church . If our leaders promote certain sins, they can raise significant amounts of money to stop “those sinners.” This duplicity makes the one raising the funds appear spiritually superior highlighting the inferiority of others. Everything about this is contrary to the New Testament.

We should fund the Gospel, but we should probably ensure it’s an authentic New Testament Gospel. New Testament Christianity is an uplift to people. It lightens our load and offers a solution for guilt. The cross sets all of us free from the need to humiliate others, even the unrepentant. It’s just not our role. We offer dignity, confidence, and joy because of the love and righteousness of Christ. Remember the fruit of God’s Spirit within us is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Because of the reality of the cross, our lives are a Sabbath rest. I know, I know, the great evangelists say we should burn out not rust out. Well, let them. I’m going to take some time in my back yard and gratefully enjoy Him. I’ve lived long enough now, that I feel no need to be an expert in anyone else’s sin. I only feel compelled to let others know the freedom they can find in Him. That’s it. And that’s not hard.

If you feel guilty, then repent. Receive your forgiveness and be transformed, renewed, filled, and healed, so your life will improve. Now, smile a grateful smile, and rest.

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What are your thoughts on Shame?

#1 in Q & A Series

I appreciate the way the Blood of Christ and God’s Spirit free us from shame. No doubt, I, for one, am grateful for the forgiveness of sin and the opportunity to have a clear conscience.

I know a lot about shame. I spent four years dominated by shame. Then I realized that Christ was not shocked at my sins, that he had forgiven me for them, and that he had positive plans for my future. Key people in my life decided to forgive me. So for me to allow shame to lord over my life was a denial of my faith and a repudiation of those who had confidence in Christ’s resurrection power in me. What followed that realization was an interesting process to watch. There were those who had publicly fueled and promoted my demise, actually wanting shame to control me, who did all they could to promote shame in my life. Others, though, promoted resurrection in me and did what they could to encourage healing and restoration in my life. It seemed to me as though some proved to be enemies of the Gospel’s work in me, and others proved to be friends and true believers of the Gospel’s power to work in me. This dynamic altered the way I respond to someone else’s sin: I want always to be the guy who encourages resurrection in others.

As I went through this process of deciding who would have a determining voice in my life, I decided that Jesus’ life was more powerful than my shame, and that those who said what Christ says should have influence over me, not those who wanted only to accuse and take advantage of me. It was a glorious process as the influence of Christ and authentic believers set me free to pursue God’s plan for my life.

The New Testament talks about the dynamic shame plays in all of our lives. In I Corinthians 1:27 Paul writes, ” . . . God chose things the world considers foolish in order to shame those who think they are wise. And he chose things that are powerless to shame those who are powerful.” Paul uses the word “shame” twice in this verse, both times talking about the embarrassment and humiliation that will come to those who are impressed with themselves.

In the fourth chapter, Paul turns his warnings about pretension directly at the Corinthians. In verses 8-13, where he mocks the arrogance of the Corinthians, he concludes his sarcastic rebuke by saying, “I am not writing these things to shame you, but to warn you as my beloved children” (verse 14). He doesn’t want to shame them, but he is warning them about looming dishonor if they do not reflect on his admonitions.

In Ephesians 5:12, Paul encourages the church at Ephesus to avoid bringing shame on themselves by talking about what ungodly people do. He said, “It is shameful even to talk about the things that ungodly people do in secret.” Here, Paul is encouraging the church to constrain it’s own speech in order to be honorable.

I think this is exactly where we are in the American church. We have transitioned from being the body of gratefully redeemed believers encouraging honor and life in Christ, into being the self-righteous group that scrutinizes, criticizes, whines and complains about “those sinners.”

I am convinced that under the guise of hating sin, some have inadvertently switched from being ministers of reconciliation and hope in Christ to being advocates of holding people accountable for their sin. I know it sounds good, but that might leave us as enemies of the Gospel in others and leave us positioned in Satan’s role . . . accusing the brethren.

We must be careful not to become the enemies of Christ’s work in the lives of others, because he does know how to shame his enemies. Chapters 10-18 of Luke include significant warnings for “religious leaders,” “teachers,” and “Pharisees” (those who use the Scriptures to condemn others), all of which provide ample warning to modern leadership. In the midst of his text, Luke notes, “This shamed his enemies, but all the people rejoiced at the wonderful things he did” (Luke 13:17). Here, we have Jesus intentionally shaming the religious leaders, teachers of the Scriptures and the Pharisees, while the common followers were able to see it and rejoice in him.

Christ had the courage to give his life for us, identifying with us as sinners and taking on our shame. He doesn’t impose shame on repentant sinners, only the self-righteous. When describing himself in Luke 18:32, he said, “He (Jesus) will be handed over to the Romans, and he will be mocked, treated shamefully, and spit upon.”

He demonstrated Courageous Grace (my wife’s latest book title). Jesus had the courage to identify with us, while we were yet sinners, even though he had full assurance that we would not be 100% free from sin until we see him face to face. I don’t say this to excuse sin, only to explain our role in being Christ-like and relieving shame from those who are in Christ. Probably the strongest identifying markers of an authentic follower of Christ is a willingness to be identified with the sinner and invest in healing and restoration. This identification is contrary to the false Christian leaders of our day who distance themselves from sinners and use the Scriptures to impose shame, actually using the appearance of their own moral superiority to gain power and influence. In doing so, they are denying the Gospel and instead promoting an appearance of godliness that woefully lacks the power of God.

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