Tag Archives: Christianity

Selling Service

“I do not want you to use my shame for your gain,” I told the missionary who hosted us in his home. I thought he had generously offered his home to my family and me when church overseers required us to move from our home in Colorado Springs in 2007.  After living there a couple of months, I learned that our host was marketing the fact that he was helping us. As a result, he received favor from his donors and denominational leaders. When I learned that I was his project for gaining notoriety, we moved out. I needed a place of safety.

Paul writes in Galatians 6:12 – 13, “Those who are trying to force you to be circumcised want to look good to others . . . They only want you to be circumcised so they can boast about it and claim you as their disciples.” Sometimes I wonder if God is conflicted. He wants to work through people, but the New Testament solution to our sin problem works best through those who are willing to let God get the credit. In verse 14, Paul writes, “As for me, may I never boast about anything except the cross of our Lord Jesus Christ. Because of that cross, my interest in this world has been crucified, and the world’s interest in me has also died.” I believe one of the greatest hinderances to effective ministry for those who need to be healed, as I did, is that the healers have to struggle with who gets the credit . . . which is why most restoration attempts fail.

No, that’s not true. Most restoration attempts don’t fail, but very often the restorers say they have failed. It’s because these restorers have their sights more on the process than the end result of restoring. The Word of God doesn’t fail, it does its work, and the Holy Spirit does his work. But if God’s restoration path does not fit the design of the restorers, they typically say the sinner was unrepentant, not adequately submitted, or that he or she did not complete the prescribed process. I have come to believe that in these situations, Jesus insists on being the head of the church, and he is unwilling to forfeit that role to those who want to use it for their own promotion or gain.

It seems as though we have a fundamental misunderstanding. Jesus said “I have come to call not those who think they are righteous, but those who know they are sinners and need to repent” (Luke 5:32). Paul reminds the Christians at Rome that, “No one is righteous -not even one” (Romans 3:10). So when people in the church are dealing with the fallen, it’s not the righteous who are working with the fallen, but the fallen working with the fallen. To presume that the “sinner” designation does not include the restorer is a major misunderstanding of the New Testament. The first of Luther’s Ninety-Five Theses says, “When our Lord and Master Jesus Christ said, ‘Repent,’ he intended that the entire life of believers should be repentance.” This acknowledges the pressure of sin in every believer’s life. Was Paul lying when he wrote, “. . . God has imprisoned everyone in disobedience so he could have mercy on everyone” in Romans 11:32? No doubt, we as believers are free from any obligation to sin. I know that we are righteous and saints by faith, but to lord over others as though we are perfected before we see Jesus face to face, is negligence.

Our Reformation fathers wanted to end the abuse of the Roman Catholic Church and establish authentic New Testament expressions of faith and worship. Interestingly, in just about every Reformation movement, the reformers felt as though rigid church discipline was necessary in order to maintain integrity. Since the New Testament does not say much about the need for or the practice of church discipline, Reformation leaders filled in that gap with historical church practices. As a result, our Protestant churches regularly fail to apply New Testament solutions in our response to Christians overcome by some sin. Today, it appears our attitudes and actions are just as random and ungodly toward sinners as that of many of the reformers who successfully applied New Testament life to much of their theology and practice, but failed to do so in this area.

But this is our generation. Though it is 500 years later, maybe it’s time we build on the revelation of the Reformation and let the Gospel inform the way we respond to those we consider “fallen.” Every application of the Gospel requires courage, because Pharisees always demand punishment instead of grace, typically under the banner of “integrity” or “justice.” They seem to forget that we are not prosecuting attorneys or journalists, but ministers of the Gospel, ministers of healing and restoration. In forsaking the Gospel when its application is most needed, we might actually become the enemies of the Gospel.

Many Christians who claim to embrace the desire to be Christ-like seem to neglect two fundamental questions: 1) How did God initially respond to us as sinners? And, 2) How does God respond to us as Christians when we sin? The answers to those questions demand contemplation of two additional questions for all who want to be Christ-like: 1) Do I respond to sinners the way God did to me? And 2) Do I respond to other Christians who sin the way the Holy Spirit responds to me when I, as a Christian, sin?

No doubt, all Christian leaders can preach the necessary sermons and write articles trying to convince the Christian market that they believe in God’s restoration. But the proof is in their actions with the fallen. Do they respond to them in the same way Christ does? Do they protect their dignity as fellow human beings and brothers and sisters in Christ? Is their aim to restore them so they can continue on in their God-given gifts and callings? Or do they negate the work of God in them, shame them, and embarrass them? Would the person submitted to them say the leaders helped them heal, or added burden to their lives?

I can answer these questions because I have heard from thousands of believers who have stumbled and been subject to ministry restoration. They all point to the Word and how it addresses and strengthens them. They all marvel at the faithfulness of God and how he draws closer to them in their crisis. But only a few of them will say the Christian leaders responsible to help them actually assisted.

Are too many of our leaders only in sales? I suggest we not sell the ministry of restoration, let’s just do it and let the restored tell the story.

It’s time we see the fallen as an opportunity to help, which demonstrates that we are, in fact, Christian.

Advertisements
Tagged , , , , , , , , , ,

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.

Tagged , , , , , , , , , ,