Teesha Hadra -- part of the pastoral team at Church of the Resurrection in Highland Park, CA -- recently cowrote an excellent book entitled, "Black & White: Disrupting Racism One Friendship At At Time" (Abingdon Press, 2019).  I was fortunate enough to meet Teesha earlier this month while visiting her church on a Sunday morning.  The members of her congregation were kind, authentic, and refreshingly reflective of their community's diverse ethnicities.  The message of Teesha's book clearly seems to be consistent with the faith community she serves.

I love this book!  It was engaging, thoughtful, and even at times -- humorous.  Teesha and coauthor, John Hambrick, have done a terrific job in describing the current state (and sin) of racism -- as well as its origins -- and done so in ways that are both compelling and convicting while still inspiring their readers to take action personally. They have also effectively explained how and why "systemic racism" is so important for Christ-followers to recognize and work at eliminating wherever it is found. Each chapter ends with excellent questions for reflection, designed to be used in a group setting or personally.

Here are two quotes out of dozens worth highlighting:

"Working against racism is part of what it means to call Jesus Lord and Savior.  Racism is opposed to God's desire to be reconciled to one another in one body that is reconciled to God." (p. 142)

"Friendship is a foundation for the concrete work of reforming systems and institutions infected with racism." (p. 189)

The message of "Black & White" is simple to understand, and simple to implement.  It may at times be painfully honest for some, but is repeatedly filled with hope and anchored in our faith.  If every believer were to read this book, embrace its content, and then live out its plea -- racism, both personal and systemic, would begin to crumble. Lord, let it be so.

Worship Wednesdays will focus on a variety of thoughts, quotes, and insights -- all related to Christian worship.  Why? Because I've given nearly my entire life to Christian worship in one way or another and since I cannot shake this passion, why not share it!

In recent weeks I've been revisiting how contemporary culture, especially in the U.S., is driven by a mindset of consumerism. This results in the commodification of many things: our shopping lists, our bucket lists, our resumes, our relationships, and even our faith. I would like to suggest that more often than not, when things in our lives are viewed as commodities -- as products -- things almost always turn out badly. As consumers, we're trained to get what we want, how and when we want it.  We've been conditioned to believe that this is what we deserve, and when we don't get what we want, we are justified in either complaining or looking elsewhere until we find it.  Such an attitude is helpful when searching for a reliable grocer, but not so when it comes to our need to worship.  Yes, we need to worship and have been created to worship God in community with one another, but when we bring a consumer mentality with us into a worship gathering, we've already missed the boat -- so to speak.  Worship should never be about us, never be treated as a product meant to please us, inspire us, or meet our needs.  Worship is meant to be all about God -- acknowledging Him, thanking Him, surrendering to Him, serving Him, and glorifying Him with all our heart, soul, mind, and strength. When we treat worship like a commodity -- like a product -- we dishonor and do violence to it.  Worship should never be evaluated like a head of lettuce: "it's too small, too big, not green enough, not dense enough, not fresh enough; maybe it's not even the type of lettuce we love -- we love romaine, but hate iceberg (I think you get my meaning)!" And yet consumer-driven worshipers do the same thing: "I love this song; I hate this song; not another hymn?!  Not another new chorus?! Why can't we have more _______, and less _______?!" And on and on it goes! 

So over the next few days, I encourage all of us to search our minds and hearts and come to terms with any ways that we've allowed our overly consumer-driven world to influence or affect what we think and how we act when we gather to worship God. 

It seems that year after year we inevitably hear the oft-quoted complaint: "Keep Christ in Christmas" -- and rightfully so, especially since the secularization of Christmas seems to have no intention of slowing down.  But keeping "Christ" in Christmas isn't the only thing we increasingly find missing from the true meaning of Christmas -- we also need to keep the "mass" in Christmas!  That's right, I'm talking about the "mass" -- the intentional, structured time of corporate worship.

We have forgotten (or never knew to begin with) that our English word, Christmas, is a shortening of Christ-mass -- and this, in turn, is derived from the Old English, Cristesmaesse, or literally "Christ's mass" (a term in use since 1038).  Here's the long and short of it: Christians have long celebrated the miracle of Christ's Incarnation and birth with a mass -- an intentional, structured time of corporate worship!  But I can't help but think that in today's world, we either skip such corporate worship times on Christmas, or we convince ourselves that singing a few carols just makes more sense at such a busy time of year.

This year, therefore, let's not be too quick at patting ourselves on the back for keeping Christ in Christmas.  We should also make a conscious effort to keep the mass in Christmas.  Let's make the corporate worshiping of Jesus an integral part of our Christmas practices. 

May you and yours enjoy a blessed Christ-mass!

It seems that posts like this one are becoming more commonplace of late.  Why? Because a generation of young adults who left the church years ago, are returning -- as as they do -- they're looking for something different than they had left. The sentiments that Andrea Palpant Dilley has written about may not be true for all young adults, but certainly are true for many -- especially those who plenty sharp enough to recognize how today's popular evangelical churches have bowed too long to the idol of being "relevant" -- so long, that they've lost their sense of weight, substance, and significance.  

For a number of reasons, young adults who are returning to the church after years of absence, end up in churches far more traditional, historical, and even liturgical than they attended before.  They want a faith with roots, with longevity, with a history that hasn't sold itself out to the whims and fads of our ever-changing culture.   As this trend continues, what is it saying to the church as a whole? What is it saying to you and I?

    The fruit of genuine transformation should characterize the lives of all Christ-followers, yet if truth be known, precious few who claim to be Christians actually evidence such transformation in their lives. This is exactly what George Barna highlighted today in the unveiling of his new book, Maximum Faith, at the Western regional Wesleyan Holiness Consortium, held at Azusa Pacific University.

    Barna pulled no punches in describing how today's church has divorced transformation from the process of salvation and placed it into the hands of the individual.  Rather than providing people with a "map" for the intentional transformation of their lives, many churches give folks a "menu" -- leaving it up to the individual to pick-and-choose among options, selecting what sounds good to them, and hoping it all turns out well.  In contrast to such an approach, Barna insists that churches must partner with people in the transformation of their lives, guiding them and helping them to avoid the faulty associations so prevalent among professing Christians today. Barna's recent research suggests that...

We Confuse:                              With:

salvation                                transformation

presence                               connection

acquaintance                         relationship

participation                           integration

intellectual knowledge           faith

holiness                                 perfection

busyness                               significance

emotional happiness             joy

regularity                               passion

physical comfort                    divine reward

    Such confusions and misconceptions can be remedied, at least in part, by better understanding the dynamics of authentic spiritual transformation. So then, how does God transform people’s lives? Barna draws on recent research to describe a ten-stop "journey" that he believes produces robust life transformation – and goes on to explain the reasons behind why most people struggle to get past the halfway mark (noting that only 1% of Americans reach stop 9 and/or 10).  Here are Barna's 10 "Stops":

1. Ignorance
2. Indifference
3. Concern about sin
4. Born again - inactive
5. Born again - active (doing "Christian" things)
6. Discontent
7. Brokenness (usually through personal crisis)
8. Surrender, Submission
9. Profound love of God
10. Profound love for people

    Much is currently being written regarding evangelicalism's misrepresentation of conversion/salvation as a "decision" or "event" that occurs at a point-in-time, rather than as a process or journey. Despite this, change  is slow in coming.  I applaud Barna for being a contributing voice to a church in need of reform, and look forward to reading and reviewing Maximum Faith in the coming days.

In the early centuries of the Church, worship was dynamically linked to the spiritual formation of worshipers. The various acts of worship constantly reminded believers of their formation journey as worshipers, in that these worship components were first delivered and explained to them as part of the catechetical instruction they received prior to and following their baptism – itself, a central act of worship.   As worshipers heard the teachings, memorized the Creed, offered up prayers, and received the Eucharist, their own catechesis and baptism were always in view. Believers were formed for worship.

Today’s reality is quite different.  Conversion and Christian formation have little to do with the when, why, and how we worship.  As evangelicals, we are quick to affirm that the Christian faith is meant to be a faith-of-the-heart. [OT: God is not after our “sacrifices”, but after our hearts] Yet, a process of spiritual formation that prepares the believer for knowledge of, full participation in, and commitment to worship is strangely absent.   We might “require” praise-team members to be members or at least regular attendees for 6 months or some such thing before being allowed on stage to help lead worship, but we generally leave their spiritual formation process up to them!  We have fairly successfully disconnected the ministry and acts of worship from the spiritual formation of the worshiper.

What implications does this disconnect present?  How might it be affecting our corporate worship expressions?  In what ways does our culture’s emphasis on radical individualism, as well as egalitarianism, keep us from rediscovering and utilizing the catechetical practices of the early church?  Further, what implications would the faithful catechizing of believers have on the health, strength, and effectiveness of congregational worship and mission?

We evangelicals commonly “save” people (facilitate their "decision" to receive Christ), yet fail to fully “convert” them. As a result, we become discouraged when attempting to “disciple” these saved-but-not-yet-converted “Christians,” and shake our heads in disbelief at how many of them eventually discard their faith for a more secularized and even less demanding "form" of quasi-Christian spirituality. 

Wouldn’t this reality drastically change if we led new comers to the faith through a process of conversion, and of Christian formation?  What if worship, then, flowed out of who we had become?  What if we worshipped like truly baptized people (with all that this means), rather than un-converted folks who still bring their capitalism, materialism, hedonism, narcicism and the like, into the worship gathering?

(more to come)

image © iStockPhoto, Steve Greer

     What is it exactly that makes one truly "Christian?"  The witness of the ancient scriptures -- and especially the gospels and Acts -- seems to describe a process and reality quite different than what we evangelicals have promulgated and defended for the past 2-3 centuries.

    When the people described in Acts 2, convicted by the Holy Spirit, asked, "what must we do to be saved?" Peter told them to "repent and be baptized." If we're honest about the meaning of metanoia (repent) and the process by which new believers were prepared for baptism (cf. the Didache), we will be hard pressed to define Christian conversion as punticular in nature, and primarily a private and personal matter.

    Many evangelicals consider conversion to be an individual transaction with God -- a purely personal, inward, and individual decision. The church stands outside of these transactions, and is not even needed for such. As Gordon Smith has so clearly described it:

    If the genesis of the spiritual life is largely an individual transaction, then it follows that the rest of the spiritual life is transacted on one's own, in one's own space, on one's own terms.  If one can be "saved" without reference to the community, then one can presumably live the rest of one's Christian life without reference to community.  And wile one might still attend church and be active in a Christian community, the individualism of one's conversion fosters a sense that the church is nothing more than a sum of its parts, a collection of members, of individuals.  Such a Christian lacks a covenant relationship with the community of faith, lacks a sense of vital dependence or, better, mutual dependence upon the community, lacks a sense of oneself maturing in teh faith "as each part" does its work (Eph. 4:16).  And the church is seen as a dispenser of religious experiences and opportunities that I can take or leave; hence, I can leave and affliliate with another congregation if I conclude that the other church will better "meet my needs." (Transforming Conversion: Rethinking the Language and Contours of Christian Initiation, 9-10).

    This, of course, is just the tip of the iceberg. A conversion that is distortingly individualistic will foster a spirituality that is distortingly individualistic, and in turn only tragically reinforces the commodification of the Christian faith. Standing against such a view of Christianity is the witness of the scriptures and the early church.  Ancient biblical Christianity clearly developed and emmanated around the importance of "we" rather than "me." A Christianity lived outside of the community of the local church wasn't even a possibility. Such a faith would have been a heretical faith.

    What is needed today is a restored understanding of conversion.  Conversion describes a process of change, rather than an event -- something we'll look at a bit closer next time.

image © iStockPhoto, Steve Greer

Here's a portion of my interview with author Liz Babbs about her recently released book, Celtic Treasure: Unearthing the Riches of Celtic Spirituality.

Writing “gift books” seems like such a rare yet creative approach to writing. What led you into the writing of gift books, and why have you stuck with it?

Thanks for describing Celtic Treasure as a ‘rare creative approach to writing’. I enjoy writing gift books because I can reach a much wider and more diverse readership through a gift book and it crosses the sacred/secular divide. Christians can buy any of my gift books for their non-Christian friends and they won’t feel threatened, because many folk are interested in Celtic spirituality and these books are very accessible. A gift book is also given to people for Christmas, Birthdays and to celebrate St Patrick’s Day. I’ve even signed ‘The Celtic Heart’ as gifts for Valentine’s Day! And one pastor bought copies of ‘The Celtic Heart’ for every woman in his congregation, as a Mother’s Day gift! Gift books also give me the freedom to write in a more visual and creative way, weaving in some of my original prayers and poems inspired by my travels to Scotland, Ireland, Lindisfarne (Holy Island) and Iona.

Sometimes in life we "stumble" across amazing things -- people, places, facts, and experiences...as well as books!  And that's exactly what happened to me recently when, thanks to a Facebook connection, I met Liz Babbs - speaker, author, poet, and spiritual director.  Liz's newest book, Celtic Treasure: Unearthing the Riches of Celtic Spirituality, has just been released in the U.S.  Here's the quick review I posted about the book at Amazon.com:

Author Liz Babbs' new book, Celtic Treasure, is a strikingly beautiful introduction to the history and riches of ancient Celtic Christianity. Printed on marvelous coated stock, it is a delightful experience to even thumb through this little gift book. Despite it's smaller size and low price, Celtic Treasure is not only packed with a brief historical overview of Celtic Christian spirituality and how unique it is in contrast to most the modern Western world, but it is also packed with a devotional and contemplative richness that is deep and satisfying.

It seems obvious that this is not material the author simply researched and wrote about, rather it flows from who she is personally. Babbs has long immersed herself in Celtic Christianity, and drawn on her talents as writer, poet, and spiritual director to compose this book.

Whether it is you who is interested in knowing more about the uniqueness and richness of Celtic Christian spirituality, or know people who might benefit from a beautiful and delightful introduction of the same, this little book wins hands down.

Readers of Paradoxology will certainly enjoy the blog interview I'm in the process of completing with Liz and which should post here by week's end -- so don't forget to check back!  In the meantime, check out the radio interview that Facebook friend, Keltic Ken, recently completed with Liz:

Many people (if not most) have never even heard the word "convergence" used in relation to worship before, and yet convergence worship continues to be one of the most fascinating phenomenons within the realm of worship renewal.

A starting point might be to understand convergence worship as part of the Convergence Movement:

The Convergence Movement refers to a move among evangelical and charismatic churches in the United States to blend charismatic worship with liturgies from the Book of Common Prayer and other liturgical sources. The Movement was inspired by the spiritual pilgrimages of modern Evangelical writers like Thomas Howard, Robert E. Webber, Peter E. Gillquist and the ancient Christian writers and their communities. These men, along with theologians, scripture scholars, and pastors in a number of traditions, were calling Christians back to their roots in the primitive church (cited from: http://en.wikipedia.org/wiki/Convergence_Movement).

In Appendix 1 of his Signs of Wonder, Robert E. Webber posits the following principles as "The Be-Attitudes of Convergence" (restated):

1. Be exposed to traditions of worship other than your own.
2. Be open to the active presence of the supernatural.
3. Be focused upon the celebration of an event.
4. Be sure to set aside time exclusively for worship.
5. Be participatory in order to experience worship.
6. Be aware that the rule of prayer is the rule of faith (faith comes by doing worship).
7. Be careful to include the opportunity to experience divine action and human response within the four-fold order (gathering, ministry of the word, Eucharist, sending).
8. Be aware of the role your style plays in relation to the contribution of other sytles.
9. Be insistent to use the arts as a vehicle for worship.
10. Be aware that space communicates.
11. Be inclusive of many musical styles.
12. Be aware of the power of drama.
13. Be free enough to use the body in worship.
14. Be committed to the evangelical possibilities that lie within the Christian Year.
15. Be convinced of the power of sign and symbol.
16. Be attentive to the symbolism of baptism.
17. Be hungry to recover the presence and power of Christ through the symbols of bread and wine at the table.
18. Be in a spirit of celebration and thanksgiving when participating in the Eucharist.
19. Be open to the recovery of the practice of laying on of hands for healing.
20. Be sensitive to the way in which authentic worship relates to all areas of the church's ministry.

Although Webber's understanding of convergence worship developed from a uniquely evangelical perspective, I would appreciate hearing your thoughts and dialoging with you regarding any of above-stated principles whether or not your faith and practice has been influenced by modern evangelicalism.




Image credit: © John Cave, istockphoto.com