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Written by Phil Monroe Monday, 13 May 2013 00:00

A few years ago, in a meeting of a few Christian prosecutors, I learned that these individuals (from 5 different states) had never remembered a pastor attending court with a victim of sexual abuse. However, these individuals remember numerous times when pastors attended hearings in support of the alleged offender. One of the prosecutors recalled one sad conversation while sitting in court with a young victim. This child said, “Does this mean that God is on his side?” (since her pastor was sitting with the offender).

You can understand how this kind of thing happens. The offender is in dire need of character witnesses to mitigate the evidence of their abuse. They need others to stand up for them and swear that such things could never be true of an upstanding person such as this offender. The victim usually makes no such demand/request and so, often fails to be supported.

Think this is just something that happened in the past? At a sentencing hearing for Rev. Jack Schaap, it was noted by the DA that the courts had received more than 100 letters asking for leniency and providing excuses (e.g., work, medical problems) for why he sexually abused a teen girl.  

Ways Pastors Can Support Victims

I want to commend this document for you to consider 12 ways a pastor/theologian can participate on a multidisciplinary team to care for victims. What are some of these ways?

  1. Clergy support to victims during criminal proceedings
  2. Supporting the work and purpose of abuse protection officials to the congregation
  3. Empowering victims to divulge; empowering offenders to confess
  4. Educating the larger world as to how offenders use distortions of faith to abuse
  5. Presiding over prevention strategies for churches and communities.

This paper does a great job illustrating many ways church leaders and theologians can be deeply involved in the healing and preventing of sexual abuse of children.

It is time for us to improve the image of the church in the protection and care of victims of abuse.


Phil Monroe is Professor of Counseling & Psychologyand Director of the Masters of Arts in Counseling Program at Biblical and the Seminary’s newest initiative, Global Trauma Recovery Institute. He maintains a private practice at Diane Langberg & Associates. He blogs regularly at www.wisecounsel.wordpress.com.

 

 

Written by Phil Monroe Friday, 10 May 2013 00:00

I’m an anxious person. It is a common trait, especially in grad school—professors as well as students. Anxious people tend to spend considerable time ruminating through “What if…” questions along with shoulda, coulda, woulda thinking. We worry about our past failures coming to light and whether we’ll be up to the challenge the future presents.

Sound pretty negative way to live? It is. The only way we differ from depressed people is that we still hope our worry will save us from disaster. As you can imagine, such worry robs us of joy. It keeps us from enjoying the present or seeing God’s gracious hand on our lives. And we compound our problems by then shaming ourselves for failing to follow God’s command, “Do not be afraid.”

The Five Minute Antidote

Part of the problem with anxiety is that we are trying to control/manage every possible outcome in order to avoid future disaster(s). Fearful people know that the answer to their anxiety will not include,

  • Just not caring anymore. We’ve tried that…it doesn’t work.
  • Making sure we get it RIGHT. Tried that too. Didn’t work.

So, what might work? Try this on for size,

What is God’s plan for me for the next five minutes?

Most of us have no clue what God is planning for us next year or even next week. But, I suspect most of us can discern what we need to do right now…for the next five minutes,

  • I need to make dinner
  • I need to read this assignment for school
  • I need to attend to my child’s homework
  • I can call a friend who is grieving

Do the one thing you can do for the next five minutes. Do that with as much focus as you can.

Here’s what you are likely to discover: your anxiety decreases, or at least does not increase. When we stop ruminating and the internal conversations, our anxieties decrease and our ability to be present increases. So, when you find yourself in an anxious stew, try to ask yourself, What is one thing I can do for the next five minutes or What does God want me to do for the next five minutes? Consider this your method of living out Psalm 131, where you are stilled and quieted like a weaned child, content with what He has for you for the next five minutes.

Oh, did you think this will solve all your anxiety problems? No, of course not. But where God does give you something to focus your attention, call that a success. Part of the Christian life is repetition–repeated worship, repeated repentance, repeated obedience, repeated trust. So, do pray for God to remove your “thorn” but look for five minute relief. Notice when it works and then ask God for another five minute focus on the thing he has for you RIGHT NOW.


Phil Monroe is Professor of Counseling & Psychology and Director of the Masters of Arts in Counseling Program at Biblical. He also directs Biblical’s new trauma recovery project. You can find his personal blog at www.wisecounsel.wordpress.com.

 

   

Written by Todd Mangum Wednesday, 08 May 2013 00:00

One exercise I’ve had students do in theology class is to read through Hebrews 11 and describe what characterizes the faith described. Try it — here are a couple of samples:

By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith. (v. 7)

By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going.  By faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; for he was looking for the city which has foundations, whose architect and builder is God. (vv. 8-10)

By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's edict.  By faith Moses, when he had grown up, refused to be called the son of Pharaoh's daughter; choosing rather to endure ill-treatment with the people of God, than to enjoy the passing pleasures of sin;  considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen. (vv. 23-27)

By faith the walls of Jericho fell down, after they had been encircled for seven days. (v. 30)

By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace. (v. 31)

If you were to list some of the qualities of faith from what Hebrews 11 describes, what would be on your list? 

I’m struck by the qualities implicitly and explicitly emphasized: qualities like risk; sacrifice and commitment — to what is not yet seen; courage; trusting and acting on that trust — sometimes against overwhelming odds of what seems empirically to make sense.

I’m also struck by what is not here, what is conspicuously not emphasized. There is precious little mention of anything having to do with “doctrinal correctness,” or “understanding of the atonement.” Now, I know, Romans’ explanations are still in the Bible and are important. But if “understanding the atonement” is so central to what faith is, then why is there nary a mention of such in the chapter in the Bible that gives more attention to what faith is than any other throughout the entire Bible?

The late-16th-century Puritan, Richard Hooker, wrote, “We are justified by Jesus through faith, not by believing in the doctrine of justification by faith.” It’s an important clarification; one that Hebrews 11 reinforces.

If the faith that Jesus and the Bible describes is fuller and richer than affirming Protestant nuances of atonement and justification doctrine, then how does our understanding of the gospel need to likewise be adjusted?  And how does our approach to spreading — and living — the gospel likewise need to be adjusted?


Todd Mangum is the Academic Dean and Professor of Theology at Biblical.  He is ordained by the Southern Baptist Convention.  Todd is the author of The Dispensational-Covenantal Rift, and of several articles seeking to bridge divides among Bible-believing Christians. He is married to Linda and they have three sons.  See also http://www.biblical.edu/index.php/todd-mangum.

   

Written by Todd Mangum Monday, 06 May 2013 00:00

Hebrews 11 is the “hall of fame of faith” — and it just so happens that not only are we going through this chapter at Breakfast with Biblical, but also in Sunday School at my church. (I guess the Lord is really trying to teach me something from this chapter!) It’s worth the next blog or two, anyway, noting a couple of points from this chapter — the chapter that devotes more attention than any other in the Bible to what exactly faith is.  (Lots of passages talk about what faith does and why it’s important; but Hebrews 11 actually defines and illustrates what faith is.)

Noah is among those mentioned (v. 7).  We’re told in Genesis that Noah lived at a very wicked time, so wicked and evil that God is said to have regretted that He ever even made human beings (Gen 6:6), because “every intent of the thoughts of the human heart was only evil continually” (Gen. 6:5). But Noah found favor in the eyes of the Lord (Gen. 6:8); in fact, God told him, “you alone I have seen to be righteous before Me in this time” (Gen. 7:1).

We know the rest of the story; or at least we think we do.  Did you ever see any children’s Sunday School material portraying Noah and the ark? Noah beaming all smiles with all the happy animals getting on the ark like they’re going for a cruise.  The reality, I’m surmising, was very different.

It took 100 years to build the ark — the work crew consisting of Noah and his family. Through that 100 years, did the sons of Noah ever get to hear the voice of God?  Or did they have to just take their father’s word for it that this investment of all their lives was really a wise one?  And once the ark was built, there were the animals.

Did Noah even like animals? I’ve never had more than a dog and, though I did come to consider that stupid hound something like a member of the family, sometimes the walks and feedings and poop scooping would just get old. Imagine having so much of your life devoted to the rescue, feeding, and care of animals.

We’re never told that Noah was chosen for this job because he loved animals so much. He was rescued (and became the rescuer) in part because he loved God so much.

I was studying about Noah when Joni Eareckson Tada was here speaking at Biblical. Her testimony is truly remarkable; her spirit is both sweet and indomitable. She told the group gathered for the conference on ministering to the disabled that she is today thankful for her wheelchair, thankful that God has put her through over 40 years of living as a paraplegic because of the relationship that He has cultivated with her through the pain and suffering, aggravation and inconvenience. She is grateful, as well, she says, for what God has taught her by making her so dependent on the care and kindness of other people. (Click here for Joni's story, and her most recent book).

I was gripped by her testimony.  It occurred to me that God never came to Joni when she was seventeen years of age to tell her, “Hey, Joni — you like sitting, don’t you? I’ve got a plan for your life that I think you’re going to really like; it involves doing quite a bit of sitting and I know you like that so you’re really going to like this.” No . . . He never discussed it with Joni; and Joni didn’t get to pick.  And, had she been given the choice, she probably wouldn’t have chosen what God had for her as a young woman. Only in hindsight, now as a full grown woman approaching senior citizenship, does she see the benefits of God’s plan; only after a lifetime is she able to convey the preciousness of what God has taught her through the hard road God has brought her through.

And Noah didn’t get to pick either. We don’t know how he felt about animals. He did the whole building of the ark and rescue and care of the animals because that is what God chose for him, not what he chose for God. It is, in the end, God’s mission, not Noah’s. 

We don’t get to pick either. I have to say: none of my trials and travails come close to those of any of these people.  Yet sometimes I get frustrated.  Sometimes I wonder why my good plans, my good vision for how things should work and work out, don’t come to fruition like I’d hoped or thought.  It’s in those times I have to be reminded that it’s not because Noah was so fond of animals that his life calling was what it was. It wasn’t because Joni desired to be a paraplegic that God chose her to be the spokesperson for ministry to the disabled for our generation. It’s God’s mission, not ours.  We are minor players in the plotline of history, not the main character.

It’s God’s mission, not mine; I’m forwarding HIS story (not He mine).  I need to be reminded of that more often than I’d like to admit. How about you?     


Todd Mangum is the Academic Dean and Professor of Theology at Biblical.  He is ordained by the Southern Baptist Convention.  Todd is the author of The Dispensational-Covenantal Rift, and of several articles seeking to bridge divides among Bible-believing Christians. He is married to Linda and they have three sons.  See also http://www.biblical.edu/index.php/todd-mangum.

   

Written by Dave Dunbar Friday, 03 May 2013 00:00

In an earlier blog I introduced the important new book by David Fitch and Geoff Holsclaw, Prodigal Christianity.  The authors challenge the American church to follow the Prodigal God into the far country of missional engagement.  In today’s blog I will examine the first “signpost” directing us to the frontier of mission, the signpost of Post-Christendom.

Successful missionary endeavor always requires careful attention to context.  Most Christians recognize this principle as applicable to “foreign” missions—new languages must be learned, different customs and religious ideas understood, etc.  But we have been much slower to realize the importance of context in our own circumstances because for centuries we have lived under a form of Christendom, which is simply a term describing a culture in which Christianity is dominant. In Christendom the church feels little need for culture-crossing; Christians are relatively comfortable because they own much of the culture.

But now that has changed.  In many places in America Christendom is rapidly dying off, and other places it has already passed.  Many of us feel this.  Some Christians engage in culture wars “to take back the culture.” The authors view this as a lost cause.

Others basically ignore the changing context and press on with the message and methods that used to work. Often this strategy is one that preaches to convince people of their sinfulness and guilt so that they will see their need for forgiveness and trust in Jesus. The authors are thinking here of the Neo-Reformed movement, but the basic approach is widespread in Fundamentalism and Evangelicalism. The problem is that the success of this approach depends on a culture of Christian “memory” that grows weaker by the year. “Arguing people back to the truth or back to guilt is merely a retreat to a lost modern mind-set and forgotten Christian culture where we can still assume that everyone is basically a Christian” (p. 5).

What do you think?  Does the loss of Christian memory change the way the gospel is heard? And should it,  therefore,  change the way we communicate?

On the other hand, Brian McLaren and others of the emerging church propose a strategy of relevance and revision. The collapse of modernity suggests that the church should embrace post modernity. A rationalist approach to faith should be replaced by a relational approach. Orthodoxy (right belief) is less important than orthopraxy (right practice).

Fitch and Holsclaw want to take the best from the Neo-Reformed and from Emergents. But they want something more:  “We need a way to engage the cultural dynamics of day-to-day life while compromising nothing of what God has done in Christ for the world or his very presence in the world.  We need to journey deep into people’s everyday lives, trials, hurts, and desires” (pp. 5-6).

The first sign post for this journey is Post-Christendom.  By understanding this cultural shift we may find clues to greater missional effectiveness.  The authors elaborate this shift by three other posts:  postattractional, postpositional, and postuniversal. The first refers to the decreased “pull” of church buildings and programs, especially for non-Christians. The second refers to the church’s loss of authority and influence in the broader culture. The third speaks to the loss of a common universe of language, concepts, values, worldview, etc.

Fitch and Holsclaw encourage us to follow Jesus deeply into this “post” world:  “These days, when our compasses are spinning and all the street lights are out, when our familiar routes are blocked and our maps are torn, this first signpost of post-Christendom directs us toward a prodigal Christianity that does not stand still in order to attract, does not sit in the seat of authority, and does not walk in the ways of the universal, but instead delights in the paths of the prodigal God” (p. 15).

What do you think about this “post” world? Do you agree that Christendom is dead or dying? Is this a big problem? Should this significantly impact our understanding of church and our practice of mission?

 

Dave Dunbar is president of Biblical Seminary.  He has been married to Sharon for (almost) 44 years.  They have four grown children and (almost) seven grand children.

   

Written by David Dunbar Wednesday, 01 May 2013 00:00

The title of this post is taken directly from the title of the recent book co-authored by David Fitch and Geoff Holsclaw, Prodigal Christianity—Ten Signposts into the Missional Frontier (Jossey-Bass, 2013).  The two authors share ministry responsibilities at Life on the Vine church in suburban Chicago, and both also teach at Northern Seminary.  Fitch has previously established himself as one of the best theologians in the missional movement.

The book plays off images taken not only from the parable of the son who leaves his home to live in the far country, but also from Tim Keller’s idea of the Prodigal God, and Karl Barth’s suggestion that a full reading of the parable must include the story of God’s sending of his Son into the far country. In the authors’ words:  “God is a prodigal God, not just in graciously receiving us back when we sin but by recklessly leaving behind everything and, in the person of Jesus, journeying in the far country. . . . To be Christian is to learn to become prodigal” (p. xxvi).

The path of prodigal Christianity is one that challenges both the emerging/emergent and Neo-Reformed approaches to post-Christian western culture. The emergent group (Brian McLaren, et.al.) has combined deep cultural sensitivity with profound critique of the weakness of the church, but its proposals for moving ahead seem increasingly like another version of mainline accommodation.  The Neo-Reformed seek to address the cultural shifts by returning to a fresh articulation of the reformed tradition.  But the authors find them defensive and too often still attractional in their approach to mission.  As a result, both approaches remain trapped within the conservative-liberal theological debates of late Christendom.

The book thus becomes a sustained argument to think and act in a culture were Christian dominance is a rapidly fading memory. This will require that the church learn to bear witness once again where no Christian consensus exists and Christian language is not spoken. This is of course the way Christian faith initially made its way in the world, but in the culture of Christendom such boundary-crossing abilities are less needed and gradually atrophy.  The church in the west therefore needs to follow the Prodigal God to the far country of mission, to the broken edges of the world where the light of the kingdom is just beginning to shine.

The authors offer ten “signposts” for this journey.  Not ten easy steps, but general pointers to the future.  A number of these signposts will be the subject of future posts.

Meanwhile, what do you think about the decline of Christendom?  Are our churches living as if the Christian religion still controlled the assumptions of our culture?  Are Christian efforts to reassert cultural power likely to succeed?  Even if they did succeed, are they the best use of our energies? And if they are not, what are the alternatives?


Dave Dunbar is president of Biblical Seminary.  He has been married to Sharon for (almost) 44 years.  They have four grown children and (almost) seven grand children.

   

Written by Kyuboem Lee Monday, 29 April 2013 00:00

Often, I find myself preaching to the choir with regard to urban mission--these folks don’t need any convincing that urban mission is an important and urgent agenda item for the Church and we need to do all we can to learn about urban mission if the Church is to be faithful and fruitful in God’s mission.

But others will need more convincing. “I won’t be moving into the city to live and minister there; my role is a pastor in a suburban church or a small town context. Why should I care about urban mission? My plate is overflowing as it is.” I will try to speak to them through this series of blog posts. If you are the choir, perhaps you will find these posts useful as points of apologetics for urban mission.

1. Demographically, it’s an urban world.

The first reason the Church needs to become more educated in urban mission is that our world is an urban world that is becoming more urban even as you read this.

According to UN Population Division, some time in 2007, for the first time in history, the number of people living in cities surpassed the number of people living in rural areas. The rapid narrowing of the gap before then took place during the 20th century, when the global urban population rose from 13% (220 million) in 1900, to 29% (732 million) in 1950, and to 49% (3.2 billion) in 2005. By 2050, according to UN’s estimates, over 6 billion people (2/3 of total population) will be urban. It is an urban, and an urbanizing, world.

It follows, then, that if you believe that a core identity of the Church is its "sent-ness" to the world, you will also believe learning to reach the world’s cities is a top priority for the leaders of the Church. The Church ignores the rapidly growing city to its detriment.

2. It’s an urban world because of the city’s influence.

Not only is the city important demographically, it is also important because of its influence. Case in point: in the article “Gay Marriage and the Power of Cities to Change the Country,” Emily Badger argues the reason that tide of public opinion has turned so dramatically in favor of gay marriage recently has been in large measure due to gay activists harnessing the power of the cities to influence national society as a whole. Church leaders, take note.

Instead of seeing the rural and the urban as a dichotomy, the Church will need to see the city as culture-making centers of influence for the larger society. Indeed, urbanism as a cultural force is very much a reality in suburban and rural areas. Think of the large footprint of communication technology (TV, movies, Internet) on present-day rural life, say, or the rapidly growing presence of new immigrants in places like Allentown or Lancaster (places you wouldn’t have thought as big cities), and you start to grasp the totalitarian scope of urban influence.

Suburban and rural areas are not nicely sealed off from the influence of the city. Instead, these areas are vitally linked to the city. The influence of the city has only increased with the rise of globalization. Global cities and massive metropolitan areas are exercising greater and greater control on the way the world lives, in areas such as economics, migration, and culture. Church leadership should be taking this social dynamic seriously if it wants to reach the world, or even simply its own backyard.

3. It’s an urban world because the Bible tells us so.

Ray Bakke has famously said, “The Bible begins in a garden, but ends with a city” (in A Theology as Big as the City, 1997). It can further be argued that the garden itself holds the seeds of the city, or is a city in its infancy. The cultural mandate of Gen. 1:28 is an urban mandate to humankind as a whole (Conn & Ortiz, Urban Ministry, 87) that we see developing by God’s sovereign design and under his redemptive rule throughout the unfolding narrative of Scriptures. The urban mandate finds its culmination in the New Jerusalem of Rev. 21 and 22, which was secured by the salvific work of Christ. I refer you to Conn & Ortiz’s Urban Ministry, Part 2, “Biblical Perspectives,” for a much fuller examination of this biblical story. Their treatment will bring you to a place where you can begin to grasp the grand vision of God’s urban intentions and the coming of his kingdom in the cities around the world. The world, both now and after, is urban, by God’s sovereign design.

As servants in God’s kingdom, those who are in positions of church leadership and those preparing for such positions need to give urban mission their attention, and seek to learn the body of knowledge this field has garnered. Such efforts will prove to be invaluable for kingdom mission in our urban world.


Dr. Kyuboem Lee serves as a lecturer of Urban Mission at Biblical Seminary. He is the founding pastor of Germantown Hope Community Church in Philadelphia, and the General Editor for the Journal of Urban Mission (http://jofum.com).

   

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