[I am working on a project that may become a book on the most influential evangelicals leaders of our generation, since 1976, and the impact they’ve had on the church and their times. I will introduce them briefly on this blog from time to time.  Who do you think should be on the list?].

Steven Curtis Chapman. Lyricist and Musician b.1962

If anyone in Christian music could accurately say “I wrote the songs” it would be Steven Curtis Chapman, the most honored songwriter and one of a handful of the genre’s dominant performers in the last 20 years.

Chapman received Christian music’s Dove Award for Songwriter of the Year every year from 1989-1995, and again in 1997 and 1998. He was also honored as Male Vocalist of the Year in 1990, 91, 95, 97, 98, 2000, and 2001; and Artist of the Year in 90, 91, 93, 95, 97, 2000, and again last year, 2009.

In fact, Michael W. Smith and Steven Curtis Chapman are the most honored artists in Dove Awards history.

I met Steven Curtis Chapman on the way to prison. In 1994 I had negotiated an agreement with Chapman’s representatives for Prison Fellowship Ministries to be main sponsor of his “Heaven in the Real World” national concert tour. [Heaven in the Real World was one of two albums to go platinum (sold more than a million copies) for SCC.]

Steven had become interested in Chuck Colson and his prison ministry work and call to faithfulness, and had included a Colson voice over on the album Heaven in the Real World’s title song. As part of the sponsorship agreement, Steven would perform in several Prison Fellowship in-prison outreach programs, PF would gather names of mostly young people at concerts and get promotional space in the CDs, a concert hand-out and other places, and the SCC team would receive a sizeable amount of sponsorship money—six figures—from PF.

It was fairly revolutionary for a conservative organization such as PF, and although it was difficult to measure the impact on the organization, it was probably helpful all around—particularly providing more youthful names for the organization’s aging donor list.

It was on the way to one of the prison programs that I met Steven, flying to the area together, sharing a van. It was the first of many visits with a young musician who seemed to get younger with every passing year to stay popular with young audiences.

While stardom has had a bad influence on numerous Christian music stars, Chapman has always impressed with his authentic and consistent life and work. I found that to be true as he sang and spoke with energy and compassion to both arena crowds of tens of thousands adoring fans and to a few hundred often-stone-faced prison inmates—some of whom shared the faith and others who were just looking for a few hours outside their cell blocks.

It was a trip into the belly of one of the nation’s prison beasts—I believe it was in Indiana—that led to Chapman’s striking and inspirational song: “Free.”

Back in the news in the last year with the tragic death of his youngest child, who was hit by the family car in their driveway. He’s handled it was characteristic honesty and class, and some of the passion of the time is evident in his new album, Beauty Will Rise. He spoke about the tragedy and the album recently on Good Morning America.

[I am working on a project that may become a book on the most influential evangelicals leaders of our generation, since 1976, and the impact they’ve had on the church and their times. I will introduce them briefly on this blog from time to time.  Who should be on the list?].

Bill Bright. Evangelist (1921-2003)

The call came into the public relations firm late one afternoon in early 1999, and although Campus Crusade was not my account, the account executive wasn’t in, and I was the ranking executive on duty, so I took the “important call from Crusade.” The director of communications, our contact, was on the line; he breathlessly asked me to hold for Dr. Bright.

Campus Crusade founder and president Bill Bright was on a mission. As the end of the millennium loomed, he was increasingly burdened with the challenge to bring millions more people to faith in Christ. While it seemed as though every church and Christian group in the world had a campaign to fulfill the Great Commission before 2000, Bright also had a personal plan.

“Let’s find Noah’s Ark,” Bright said, and I stammered some agreeable words, uncertain of what he actually meant. He meant just that. His conviction was that the people in the villages of Turkey knew the whereabouts of the remnants of the ark; all we needed to do what make it worth it to them to tell us. Bright had decided that we’d run ads in the major newspapers of Turkey and offer $1 million to the person who would provide us with inconvertible evidence of the ark’s location and remnants.

Bright had the same reason for this long shot scheme that compelled him through decades as head of Campus Crusade—to provide evidence that would bring millions of people to faith in Jesus Christ. He figured that if we could provide failsafe modern evidence of one of the Bible’s best know stories, it would convince skeptics around the world that the Bible is an accurate historical record. And that would result in their trust of Scripture and their commitment to the biblical Jesus.

And so we did. Our PR firm was the only contact because Bill Bright and Campus Crusade were to remain anonymous. We wrote and designed a compelling ad with the help of our friends at The Puckett Group, who found a Turkish translator and tapped into the international advertising services necessary to place ads in the newspapers of Turkey.

This earnest effort brought drawers full of packages with long descriptions of places and proofs, with grainy pictures and even video. We couldn’t produce any more certainty than many other teams of filmmakers and authors and researchers could throughout the centuries. The project deadline arrived without conclusive evidence and all that remained to be done was to continue writing polite responses to dozens of wishful treasure hunters in Turkish villages for months that followed.

Perhaps the best result was another glimpse into the hopeful and sincere heart of one of evangelicalism’s most energetic and respected champions of mass evangelism. Bill Bright introduced not only the massive college evangelism effort, Campus Crusade, but also tools and campaigns that—although sometimes derided as simplistic and incomplete—nonetheless brought millions of people to Christ. These campaigns became pervasive symbols of evangelical marketing of the time—such as the Four Spiritual Laws (1965), the I Found It campaign (1976), and The Jesus Film (1979).

Bright, born in Coweta, Oklahoma, described himself as being a “happy pagan” in his youth. He graduated from Northeastern State University in Tahlequah, Oklahoma with an economics degree. In 1944, while attending the First Presbyterian Church, Hollywood, Bright became a Christian. He immediately began intensive biblical studies which led him to graduate studies at Princeton and Fuller Theological Seminaries. It was while he was a student at Fuller that he felt what he regarded as the call of God to help fulfill Christ’s Great Commission (Matthew 28:19) by sharing his faith, beginning with students at UCLA. This gave birth to the Campus Crusade for Christ movement.

During the decades to follow, Bill Bright and his wife, Vonette, remained faithful to this work, and the ministry expanded greatly. Campus Crusade now has more than 27,000 full-time staff and over 225,000 trained volunteer staff in 190 countries.

I have Multiple Sclerosis, and have had it for a bit over 23 years.  The first episode I had numbed the left half of my body from the shoulder to the foot.  With medication it went almost entirely away, with just some slight lingering numbness in my left hand that I could handle.  Other smaller episodes of it coming and going occurred for some years after that, but then it left for about 10 years (again, with those initial leftovers being the only hint of it) until 2006, when I had a larger episode.  I recounted that time in a previous blog post.

As I said back then, the treatment in 2006 was much different than in 1986, and I got back most of the feeling in my right arm.  This still left some numbness in my right hand, which, while more so that what was in my left hand, still allowed me to touch-type (and being a programmer, typing is essential).  I also had numbness in my feet and lower legs, but the treatment removed most of that as well.

MS comes in two forms; the kind that comes rather swiftly and then goes away with treatment, and the kind that continue to creep slowly through the body.  I’d always had the former.  However, after the 2006 episode, it seems I had some of the creeping kind.  I noticed, after the treatment, that if I walked for too long, perhaps a couple of miles or so at a stretch, that my right leg would start to drag, as though the nerves telling it to move were keeping the signal from getting there easily.  A bit of a rest — 15 minutes or so — and I’d be back going again.  Imperceptibly, however, this distance before the leg started to drag began to shrink.  It never seemed to be a big deal until I realized that how far I could walk during a few different annual events (camp outs, quiz meets, those sorts of things) was noticeably different if I remembered how I was the previous year.  When I thought of it this way, I could see that things were indeed getting worse.  I could go no more than a quarter of a mile, and sometimes not even that, before the leg started dragging.  (After a long drive with some of the youth, in a van where the cruise control wasn’t working, my leg was immediately useless upon exiting the van.)

One of the things I’ve considered on and off over the years was asking God to heal me.  I was a little hesitant, however, because, as I noted in the other post, God had already made it very clear to me that He could do it, He just wasn’t doing it at the time.  Fair enough; I could live with that.  And in living with that, I got the idea that I shouldn’t pursue that, other than the occasional requests for healing at our church.  I would be prayed over, but I never really expected something instantaneous because I figured He’d do it when and if He wanted.  And indeed, nothing much ever happened.

But this summer, I began to get this desire to really pursue a healing from God.  Part of it was realizing that I was really unable to participate in my older son’s Boy Scout events, and that my younger son was hitting his Cub Scout Webelos years.  Part of it was I was just plain tired of the whole MS thing.  But a big part of it was that I came to the realization that God didn’t necessarily want this for me either.  He could certainly work through it, and He had.  (God’s hands are not tied because of mere sickness.)  But I felt now that He wanted me to really pursue Him and a healing.

Read the rest of this entry

I am working on a project that may become a book on the most influential evangelicals leaders of our generation, since 1976, and the impact they’ve had on the church and their times. I will introduce them briefly on this blog from time to time.  Who do you think should be on the list?

Bill McCartney. Man’s Man. b.1940

In October 1997, well over a million Christian men crowded onto the Washington Mall to sing, pray and listen to inspirational and emotional charges to lead godly lives as fathers, husbands, and leaders. Promise Keepers’ Stand in the Gap (SITG), perhaps the largest religious gathering in American history, was a historic phenomenon and the high water mark of Promise Keepers and the career of its president, Bill McCartney.

There are millions of men and families who benefited from McCartney’s courage and the unwavering biblical teaching in the masculine stadium settings and from in–your-face teaching of the Promise Keepers stadium events. There had never been anything like 50,000 men gathering in a sports stadium to celebrate their faith and hear hard teachings about the way they should lead their lives as Christian men. SITG was the culmination of these events; like 100 stadium events at once.

In many ways, Bill McCartney was the personification of PK, and its dramatic history is a reflection of the red-hot persona of the former high-level football coach and his stubborn single-mindedness. The heights to which the PK movement soared and the speed of its ascent may be without parallel, the drama of which is matched only by its nearly total collapse within two years of the Washington gathering.
Promise Keepers is a symbol of evangelical conquest of one of its greatest problems—the failure to reach and persuade men—and a sad symbol of bad management based on careless theology.

A few days before the great SITG gathering, I took Bill McCartney to Washington television studios to do network television interviews, including a memorable time at ABC News. The sheer size of SITG made it impossible for media to ignore, although they were clearly inclined to dismiss a religious gathering on the Mall, where dozens of groups hold large rallies every year. Since McCartney was the straight-talking founder of the group and a former coach of the national champion Colorado football team, there was strong interest in interviewing him.

One interview was on ABC Nightline with Ted Koppel, which was taped in the afternoon and aired at late night. While the interview was fine and fair, the memorable part of the visit was prior to the taping. We arrived well in advance of the interview and we were relaxing in the comfortable chairs of the green room. McCartney was reading his Bible when Koppel entered the room and greeted us warmly. “What are you reading?” Koppel asked, and McCartney reviewed the passage that he was studying. Koppel listened thoughtfully, then added: “Let me share with you a little of my daily reading in the Torah.” At which point he pulled a copy of the scripture from his briefcase, read a few passages and had a brief discussion with McCartney about spiritual truths.

I’d taken Christian leaders into hundreds of news offices and green rooms over the years, and I’d never had a mainstream news anchor sit for a personal discussion, open the scripture and discuss spiritual things. I’d always found Koppel to be a serious, fair, quality newsman. This experience gave me a new level of respect.

It was part of a remarkable week in Washington for McCartney, Promise Keepers, and the evangelical movement in America.

Recently there was a discussion over Scripture at Evangel over whether it was infallible or inerrant and what that might mean. But this discussion I offer, in an important way is missing the point. When pointing at whether or not Scripture is or is not in-whatever verses within Scripture which offer it as inspired by the Spirit of God are used to defend that point of view. Scripture is a primary tool used to understand the divine mysteries. Tradition in turn is the millennia of men and women and their progress into understanding and experiencing these mysteries.

Mystery itself is a widely misunderstood term. When we speak of mystery fiction, such as stories of the famous detectives like Ms Marple, Mr Holmes, and so on the mystery is primarily about unknown answer to the puzzle. The canonical ‘butler’ did it is not the answer to the mystery. The mystery is the experience, the unfolding and walking through toward and understanding of the occurrence in question. Telling someone that that butler “did it” does not move one towards a greater understanding of what occurred without the missing details, the context, the narrative, and the other details like means, method, and motive. These things can only be understood … and are what those protagonists strive to understand by exploring and understanding the fundamental kernel of mystery. To understand and uncover a mystery is an experiential phenomena.

Quantum mechanics is said to be a modern scientific mystery. It is one which cannot, by and large, be understood by hearing stories and words which, like ‘the butler did it’ try to describe the denouement of this 20th century physics discovery. It is understood though the experience gained by working through the mathematical details and mechanics until like the unfolding of the narrative of mystery fiction the kernel of the mystery is understood. Quantum mechanics, like those mysteries of God revealed as through a glass darkly in Scripture, is a mystery for which the core of which is ineffable.

Ineffability is not a rare thing. Most things in life in fact are ineffable. Your feelings for your wife, how to ride a bicycle, most of science (see for example Personal Knowledge), and in fact much of life is at its core ineffable. These things at their core contain central facets which are not expressible in words. They cannot be reduced fragments of language, but must be understood through the doing, or in the context of the above, are a mystery.

The arguments about fallibility vs inerrancy is one which sets aside the mystery at the core of Scripture. It is based, in part, on an assumption that reason can be utilized to unpack and expose the ineffable mystery lying behind and within the core of the key facets which Scripture contains. Trinity, duality, and creed are tools for used by our reason in seeking to understand these mystery, which in turn can only be experienced and understood not by reason alone but what in late antiquity was called our nous, which is our whole mind … including those emotive and intuitive parts of which reason is just one facet.

Liturgy and Tradition contain the wisdom of the Christian millennia of men and women who did understand the mystery trying to uncover and demonstrate for the rest of us ways to deepen our understand the mysteries within our faith. The lives of Saints, heroes of our Church, should be (and are) recounted because in their lives these men and women who did indeed understand the mysteries in ways more profound than is ordinary can be utilized as examples for us to sink into those same mysteries. Scripture gives us a fabric, a background and Tradition gives us hermeneutic, methods, and examples.

Millard Fuller. Builder. 1935-2009

[I am working on a project that may become a book on the most influential evangelicals leaders of our generation, since 1976, and the impact they’ve had on the church and their times. I will introduce them briefly on this blog from time to time].

On February 17, 2009, I received a letter from heaven, and while it certainly seemed odd, it was the news that an old friend had died that shocked and saddened me. I grieved for the dear wife and family of a truly great man.

Millard Fuller, the founder of Habitat for Humanity and the Fuller Center for Housing, died Feb. 3 at the age of 74. It appears it was a heart attack, which was a surprise for a razor thin man of drive and energy. I didn’t see any news stories on his passing; perhaps you didn’t either.

I had sent Millard a letter about the new ministry we’re involved in called Flourish, an effort to energize Christian churches around the right priorities of creation care. He received my letter on January 27 and dictated a gracious response (remember when people routinely exchanged letters; how quaint). His secretary transcribed the letter and mailed it to me on February 5, with the notation: “dictated by Mr. Fuller and transcribed after his death.”

Our firm, Rooftop MediaWorks, worked with Millard and Linda Fuller soon after a late-in-life crisis, when Millard was forced out of his position as the leader of Habitat, the organization he and Linda had begun, by the board he had chosen. [When you spend much of your life in the public relations business, as I have, you often meet people at times of crisis.]

It was an ugly parting, and I first talked with Millard about it when I wrote a news piece for Christianity Today on the separation. My research left me troubled by the board’s rough treatment of Millard, so when I saw that he and Linda were continuing the ministry of providing low cost housing through a new organization, the Fuller Center for Housing, we offered to provide public relations services—which we did for the next several months, introducing the new group to the world.

When I learned yesterday of Millard’s passing in this odd and unexpected way, my first thought was that when he was pushed out of Habitat at the age of 70 he should have stepped back and enjoyed his accomplishments and bounced some grandkids on his knee. Maybe that would have prolonged his life. But instead he chose to continue serving people who suffered because of substandard housing. He believed in serving his God and his neighbors in this way, which he called the Theology of the Hammer.”

So Millard died, figuratively, with a hammer in his hand, and although his life could have been longer, I doubt that it could have been much richer.

People like Millard Fuller are great not because they are flawless or all-wise. Great people like Millard Fuller do great things by challenging themselves to do ever more, by motivating everyone in their path, and by trusting in a Greater God.

We owe Millard much and we do well to emulate him. At very least, in his honor we should pick up a hammer this year and help some folks who cannot help themselves.

The “approximate” text of my homily for my OT final is below the fold. I say “approximate” because it was an oral final and unlike the rest of the class, I didn’t read from the text but used it as a rough outline and just tried to talk. The attempt at levity at the start with the Elihu/Elious quote at the beginning worked a lot better “off the cuff” than on paper.

I should also note that I didn’t quite get the service right, that is I had prepared this thinking that this reading accompanies the Bridegroom Matins service with the stories of the Harlot and Judas contrasted … it is instead in the Vespers service on the same day. In the morning before class I attempted to make that correction, which I also explained prior to my talk.

Job. Much like the book of Revelations in the New Testament, Job is the book that gives pause to the reader before diving into its complexities. Yet, here we find this book read on more than one evening Matins, ahem, in Holy Week. Yet here I will essay to speak, remembering Elious:

“I am rather young in age, but you are older; so I held my peace, being reticent to declare my learnings to you. [ … ] It is not the long lived that are wise, nor do the aged know discernment.”

Ahem. So much for Scripture being inerrant. It has likely been a long day for all of us so I’m going to try to restrict this little talk to try to answer a few simple questions about the verses we just heard (or read).

First, Why this reading? Why is this reading, taken from the whole of Scripture selected to be read on this night? For that matter, to amplify, why are three (four?) passages from Job read in Holy Week?

Second and perhaps a way to approach the prior question, we might usefully look at examining in what context can or should consider this reading? More explicitly, how does this reading fit in the book of Job, into the Old Testament, into Lent and Holy Week and more specifically at this day in Holy Week?

Third, what are some of the lessons we can derive from this and how can we apply it today to our lives?

And finally, what can we take from a larger theological perspective, how does it figure in or rather how can it advance our understanding of the relationships between God, Man and the His creation?

Before we get too far into this, I’d like to point out that the reading given in the lectionary notes is not derived from the LXX. Specifically an extended paragraph with a conversation between Job and his wife is skipped. Let me read that section for you, starting with verse 9.

Then after a long time had passed, his wife said to him, “How long will you persist and say, ‘Look I will hang on a little longer, while I wait for the hope of my deliverance’ for look, your sons and daughters, my womb’s birth pangs and labors, for whom I wearied myself with hardships in vain. And you? You sit in the refuse of worms as you spend the night in the open air. As for me, I am one that wanders about and a hired servant — from place to place and house to house, waiting for when the sun will set, so I can rest from the distresses and griefs that now beset me. Now say some word to the Lord and die!” But Iob look up and said to her, “You have spoken like one of the foolish women. If we received the good things from the Lord’s hand, shall we not bear the bad?” In all these things that happened to him Iob did not sin at all with his lips before God.”

So, what is this book of Job. Where does our reading fit in, besides being a chapter number “2” putting it at the beginning. Job starts off in the first two chapters with a conversation between God and Satan. God points out Job as an excellent example of a good and Godly man. Satan offers that he’s only that way because his life has been blessed. So, God offers to Satan that he might put Job to the test. First Satan removes in a stroke Job’s accomplishments, namely his wealth and his children. After that, in the reading we heard (or read), he removes his health and we find Job sitting on a rubbish heap using a piece of broken pottery to scrape pus from sores which cover his body. After all this Job still is “did not sin with his lips before God.”

Three friends visit Job. These friends are princes and kings, peers and companions of Job prior to his losing his possessions. And they begin a conversation about why this has happened and what it might mean. His friends think the fault is because he has sinned or failed to worship God rightly. Job denies this, he has been faithful to God, charitable to the poor and needy, and is blameless. Yet still this has transpired.

There is a young man, unheralded in the prior conversations who buts in and begins, with the quote with which I began. One of the points he makes is that God punishes more severely and for smaller infractions those to whom he has given much. So perhaps Job’s sin was minute, but because he was so well rewarded now he is so severely punished.

Finally, God speaks in answer to Jobs inquiries and to their conversation. God’s answer, like much of Scripture is a puzzle. God doesn’t answer Job’s question and plea for an answer directly. God says basically, much like he did to Moses, “I am. I am creator of the Universe. I created” And this in a succinct epilogue ends the book, God restores Job’s “stuff” and pronounces that “he will rise again with those the Lord raises up.”

The Fathers teach us that Job was a type of Christ. Typology is a biblical hermenuetic which was practiced avidly in the centuries following Jesus. (A hermenuetic by the way is a big word that means “a way of extracting meaning from text”) After the midpoint of the first century and for more than a few centuries to follow, Christian scholars, teachers, and preachers searched Scripture and Nature, but especially the Old Testament, for reflections of Jesus, the Resurrection, and other elements or events of Jesus’ life. Job is in fact seen as a type of Christ. This is seen in that Job, like Jesus was an innocent condemned to suffer. I might also suggest, although I have not seen it written elsewhere, that perhaps Job’s wife is a type of Eve. Perhaps Job’s wife, especially as given in the extended LXX translation, and her little speech was prompted by Satan just as Eve was tempted in the garden tempted Adam, here his wife tries to draw Job astray. Yet, Job is unwavering in his faith in God and will not condemn God for withdrawing his blessings from his life. Jesus with his death and Resurrection has redeemed Adam from death … and perhaps this foreshadows that, where this man as a type of Christ rejects by typological proxy Eve’s temptation.

Of the service in which this reading/lection is placed, one might ask what are highlights, on what does this service focus? The matins service sung previously highlights two figures, the harlot anointing Jesus hair with expensive perfumes and Judas betraying Jesus for the price of a potters field, 30 pieces of silver. I suggest we can make clear connections with that and Job and more specifically chapter 2?

In the kindergarten and beyond there is a common notion about the righteousness that is predominant. Tit for a tat, so to speak is a natural notion of ethical behavior. If you do good, you are rightly rewarded. If you do evil, you should be punished. This natural notion is found in the context of God and his relationship with Israel throughout the Old Testament. Following the people through the desert with Moses to the decline of the Kingdoms of Israel and Judah after David to the exile. Moses and the prophets repeatedly show how when the people fail to cleave to God the consequence is that bad things happen. David takes Bathsheba and kills her husband … and therefore God takes that firstborn son of that union. Good things -> reward. Bad -> punishment.

This kindergarten balance, this natural ethical algebra if you will, is confounded and rejected in Job. Job was righteous, yet he suffers greatly despite that. This idea of reversing the natural ethical algebra is one we find repeated more than once. I suggest this reversal is one of the key reasons that this lection is read in this place. This story, recounted by Job and his friends has some key parallels in the context of this natural ethical algebra and its reversal in this service in Holy week, in other stories tied to the Lenten/Paschal cycle like the Publican and Pharisee, and as well in Jesus teaching and life taken as a whole.

How can the Harlot and Judas be seen to be refutations of the normal ethical balance? Let’s compare the two. Judas was a man of means, he handled the financial aspects of the ministry of Jesus. Harlotry in first century Israel on the other hand was almost certainly not position sought for either wealth or status but one to which one was likely driven by circumstance. Spiritually speaking Judas was one of Jesus’ disciples, the harlot … likely not even permitted to worship. So by our ethical equation then, Judas should by rights be the better person, for he has been received much more. Yet this is not the case.

There is another parallel, which takes us a little past our lection which was read today, but Job was rewarded ultimately for “Iob did not sin at all with his lips before God” and furthermore what evidence we have is that his heart and mind were truly given to God. Likewise we venerate the actions and memory of the Harlot in contrast to Judas because of their attitude (and actions) toward things of God and specifically Jesus.

Jesus in fact quite regularly inverts the natural/normal status of our expectations regarding the ethical algebra/equation during his teaching and his life.

There is a word used in connection quite often to the book of Job, namely theodicy. Theodicy is a 68 cent word which is defined as an attempted answer to the problem of evil or the branch of theology that defends God’s goodness and justice in the face of the existence of evil. How can a good God permit evil in the world. Job’s wife states the crux of the problem, asking why as you are blameless can you not fault God for your innocent sufferings, or the memory of those whose birth pangs for which she labored in vain for those children who are now dead. How can a good powerful God permit evil in the world, or more specifically permit Satan, on a lark as it were, to test Job and thereby kill his children?

While I will not presume to pose a simple answer to this question, I will put forward a question about that which may be useful for reflection. Jesus and his life and teaching, Judas and the Harlot, Job and his story offer a twist on the natural ethical algebra. A large part of the accusatory argument against God laid to His feet by the theodicy question depend crucially on the normal ethical algebra. If you take that assumption away, and reverse or confuse this algebra in fundamental ways, you need to re-examine how you view God and His actions.

Virtually all of the theodicy discussions from a Christian source do (or should) bring into their discussion a reconciliation of their explanation with the discourse and teachings found in Job. And one might add that the young whippersnappers (being a poor reference to my opening quote) who designed and set up our lectionary who put this lection in the contextual neighborhood of Holy Week, the Resurrection, the Harlot/Judas comparison all shmushed together.

Modern events such as the earthquakes at Haiti and Armenia, the tsunami in Indonesia, and even the Katrina hurricane and New Orleans all raise for us questions of theodicy. Why did God allow this to happen. But when we consider such questions it might be good to turn that around and consider the relationship between these lessons learned from Job, the Harlot, and Holy Week.

One thing to consider in relation to our lives here in America. We are very much in possession of a well blessed life. We, like Job, living in comfort and luxury. We have many cattle and fine possessions … and so on. Satan has not yesterday had conversed with God over our particular situation. But we might ask, would God offer you or me as a paragon of righteousness? Recall the toparion from the start of Lent:

My soul, my soul, arise!
Why are you sleeping?
The end is drawing near,
and you will be confounded.
Awake, then, and be watchful,
that Christ our God may spare you,
Who is everywhere present and fills all things.

Allow me then to recap.

• Why this reading? Because Job is a type of Christ and his suffering on the Cross has resonance with the remembrances we practice in Holy Week and because the ethical twist present in Job is paralleled by Christ and the primary story in this service.

• We answered the question of why this reading was read by looking at it in the context of the narrative of Job and as well in the context of the service in which it is placed and finally how that fits into Holy Week and Lent in general.

• And a primary lesson we can take from this week and this lection in particular is to emphasize how we should not expect or live by the standard kindergarten or natural ethical equation. By being conscious of how this tit/tat natural ethic is rejected over and over by Jesus (and foreshadowed here by the book of Job) we may then find ways to “do the right thing.”

• And finally from a theological perspective, specifically Theodicy, we have perhaps located a track for understanding a piece of the puzzle of the existence and place that evil has in the world.

At Evangel, the Rev Paul T. McCain noted that he was somewhat unfamiliar with the details and differences of and between the Eastern Orthodox and the Western (liturgical) calendars. So, with that in mind, I thought I’d attempt to fill in what’s happening and up and coming for the liturgical year at this point. There is a personal reason for writing this, and likely I’ll bring it up again in the next few weeks, which I will get to in a bit. But first, where are we in our respective liturgical calendars?

In the West, liturgically these are the numbered weeks of Epiphany waiting for Ash Wednesday and the start of Lent. Lent in East and West is a time when the services become more somber and reflective. It is a time set aside, preparing for the great feast of Pascha/Easter. In this time fasting, prayer, more frequent liturgical services, charity, and introspection are emphasized. It is a time to sharpen and hone our attention to our spiritual state and life. We are asked to abstain from meat products (anything invertebrate products), dairy, wine, and oil (although wine and oil are permitted on weekends). At the same time, we should eat less often (no snacking) and push away from the table just a little hungry. That is to say this is fasting both by restricting variety and quantity. For the monastic (or the very devout) practice a complete fast for the first three days of Lent is observed … and during the rest of Lent then only eat in the evening.

There is a small matter of dates. For the West, Lent begins on the morning of Ash Wednesday (after the Shrove/Fat Tuesday emptying of the larder). Lent is 40 days (not counting Sundays) and ends on Easter. For the East, Lent begins on Monday, counts the Sundays but Holy week (Palm Sunday) ends Lent. Even though Lent is finished, the fast is not ended until Pascha.

What follows is a brief description highlighting some of the features of the Sundays approaching Lent for the Eastern tradition.

The three weeks leading up to Lent and the four Sundays associated with those dates are special liturgical events. Each Sunday has special significance with a knickname, and a particular gospel lesson which assist the countdown to Lent.  Last Sunday was the Sunday of the Publican and the Pharisee and thus this is now the “week” of the Publican and the Pharisee. The gospel reading on Sunday, obviously, was Luke 18:10-14, being the story of the Publican and the Pharisee. Next Sunday will be the Sunday of the Prodigal Son (the gospel reading being Luke 15:11-32). Following that will be the Sunday of the Last Judgement (gospel Matthew 25:31-46). Finally the last Sunday before the beginning of Lent, is the Sunday of Forgiveness (the gospel read is Matthew 6:14-21). This pattern is followed every year and these Sundays start beating the drum heralding the approaching Great Lent.

The Lenten fasting is stringent and accordingly the fasting which is proscribed in the three weeks are designed to prepare one for the fast. Normally in “ordinary” weeks one is instructed to fast on Wednesdays and Fridays in the same manner as one fasts during Lent. The Week of the Publican and Pharisee (this week) is fast free (cheers). Next week is an ordinary week regarding fasting, i.e., fast only on Wednesday and Friday. The Sunday of the Last Judgement is also known as Meatfare because the following week is meat free, but dairy, oil, and wine are still permitted thus that will be the last meat eaten until Pascha. Then after Forgiveness Sunday is over, which is also known as Cheesefare, and dairy is removed as well from the diet. Thus in this way one is introduced over a three week period to adjust to the fast as it approaches.

On the evening of Forgiveness Sunday there is a Vespers service (Forgiveness Vespers) which some jokingly describe as “Orthodox callisthenics.” At the conclusion of this service each person in attendance, in turn, prostrates himself before the each other kisses him (or her) three times and humbly begs their forgiveness for all the many sins we have committed against the other. This entails quite a bit of dropping to ones knees, pressing ones face to the floor, and then standing up to kiss, hence the “callisthenics” remarks.

Here is where the personal request comes in. On the first four days of Lent, starting with Monday in the evening many Orthodox churches hold a service in which the four parts of the Great Canon of St. Andrew of Crete is performed. I find this service almost overwhelming. In impact, from my point of view, it compares with even with the Pascha celebration. I have, for myself, not seen any liturgical reflection on or of repentance that comes near to matching this in its impact, its cathartic content, or its depth. From a personal perspective I am really interested in a non-Orthodox impression or remarks on this service. I wonder how much of the impact this service has on me is because I’m an Orthodox convert and how much is due to the impact of service itself. Frank Turk in a post earlier this year dropped his (in)famous remark that some Catholics and fewer Orthodox are saved and based this in part because he felt that non-protestants fail to “a sense of repentance.” Well, Mr Turk, attend one or more of the Canon services and see if you can still say that the Orthodox aren’t repentant enough, that they don’t “know” what it means. This service in many ways defines repentance. More seriously, this year Western Easter and Eastern Pascha are on the same date. Which means … on Monday prior to Ash Wednesday a Protestant might be able to attend a service in which this Canon is performed, there should be no liturgical conflict at any rate. So, if anyone non-Orthodox who might read this and takes up this request to witnesses the canon and is willing to report, please contact me by email (or drop a comment on the blog) and let me know what you thought. I’d be grateful.

My soul, my soul, arise!
Why are you sleeping?
The end is drawing near,
and you will be confounded.
Awake, then, and be watchful,
that Christ our God may spare you,
Who is everywhere present and fills all things.

The above is a short hymn sung three times slowly in the middle of the service.

Well, as promised I’m going to try to talk about my upcoming oral final exam, an Old Testament homily for my late-vocations class that I’m taking. We were given the task of selecting a OT lection (reading section from the liturgical rubrics) and give an approximately 10 minute homily on that topic. I’ve selected to give a homily on Job 2:1-10, and I might note that being Orthodox we’re using the Septuagint (for that is their Scriptural canon) and the book of Job differs considerably (it’s 400 lines shorter but is longer in some places). The Job 2:1-10 reading is significantly extended in the Septuagint. Many of the changes are not very consequential. However, the final chapter differs in some surprising ways, which indeed might affect one’s interpretations of the story. Read the rest of this entry

Today marks the last day of our 21 day Daniel Fast (and… I’ve already got the coffee-maker ready for Sunday morning!).

It’s interesting how this year’s fast was so different from that of 2009. Certainly, the fact that our diet was not the same as that of last year has a role in the different fast experience. While our 2009 fast consisted of mainly salads, vegetables, and fruit, we chose to include nuts, legumes, and whole grains for 2010. And even though this change left me more satiated, I still found myself feeling somehow – full, yet unfulfilled – in the food department. Perhaps it was because of this feeling that I found myself fasting complete meals more often than I did in 2009. And while such a practice does make one feel hungry, such physical nudges are harnessed by the mind as reminders of God’s mercy, grace, love, authority, majesty, and power.

Sure, I’ve been thinking about doing my awesome (imo) smoked ribs, or homemade pepperoni pizza (this time with some mushrooms on top). I’ve sat and watched Diners, Dives, and Drive-Ins, and got the urge to make our own shredded beef tacos, along with fresh (or homemade?) corn tortillas, hot off the griddle. And then there’s our homemade spaghetti, with a meaty tomato sauce that’s been prepped with tons of garlic and steeped in red wine. Besides that, I’ve been looking forward to grabbing a double-meat burger, fries and chocolate shake, from IN-N-OUT. And all the while, I’ve come to the point of thanking God for the wonder He has created… the sights, sounds, textures, smells, and tastes. The love and care He has for us, created in His image, to not simply give us nourishment – but to lavish upon us a richness of the senses.

If the bread we eat, which we do not live alone by, is so rich, then how much more so is the Bread of Life? How sweet on the lips is the Word of God?

So, as the crackling sizzle of bacon permeates off the pan, as the intoxicating aroma of coffee wafts its way through the house, as the dark crimson enchilada sauce engulfs your enchiladas, as the tender morsel of pulled pork melts in your mouth, and as the enigmatic flavor of dark chocolate excites your taste buds, remember to thank our Heavenly Father, for His Love.

Theodicy is a topic I’ve been thinking about a bit. Next weekend, in the OT course I’m taking my final is to give a 10 minute homily on an Old Testament lection (assigned reading for a liturgy, matins, or vespers service). I was considering doing my little talk on a Genesis reading, because that’s the book I know the best. I’ve read a number of commentaries on Genesis (including the wonderful Kass book) and 4 or 5 separate translations, some heavily footnoted and with generous comments. But … I’ve decided instead to stretch myself and am going to talk on Job 2:1-10 … although I will likely stray to include remarks on the entire narrative of Job and the theodicy contained within that book.

Theodicy connects often as well to apologetics. Blog neighbor Larry Niven at Rust Belt (link) often looks at what he sees as failing theodicy arguments as a proof of God’s non-existence, for in his view without an answer to Theodicy God cannot exist (or be good … or at the very least worthy of worship). One of the likely failings here is that logic is not up to the task of describing everything. If he put his critical analysis of argument to work on those things to which he ascribes then likely he’d find they also fail. As Mr Plantiga remarks (in a book I have yet to read so forgive me I can’t support the details of the argument) that the argument for the existence for God fails, but it fails in a direct parallel to the argument for the existence of other minds, which also fails. We all (I’d venture) expect that other minds in the universe actually exist. Thus the failure of the (logical) argument for other minds really existing does not give us pause in our belief in them … thus that “best” (logical) argument for the existence for God failing also might not be flawed. This isn’t to say that it means that just as other minds exist so must God exist, that is the failure of the argument is no justification for non-belief if you believe other minds exist. On this subject, I’ll try to expound in the coming week.

So anyhow, during the next week I’ll likely be developing thoughts for my homily. In that regard, does anyone have any suggestions for net based resources on theodicy general and Job in particular?

I should mention that the lection noted above is read during Holy Week on Wednesday night. So besides connecting this reading to theodicy a discussion of what connection (which I think is sort of obvious) Holy Week and its events have with Job. My guess is that the obvious connection is that God’s answer to evil (and specifically bad things happening to the innocent) is the promise demonstrated by the Resurrection. But that might be just too easy an answer. I’m suspicious of easy answers.

Here’s a quick question for Protestant readers, especially those who adhere to innerrancy and Sola Scriptura … although those of other traditions might jump in.

Look at the endings of these two books:

II Kings 25:27-30

Now it came to pass in the 37th year of the captivity of Jehoiachin king of Judah, in the 12th month, on the 27th day of the month, that Evil-Merodach king of Babylon, in the year that he began to reign, released Jehoiachin king of Judah from prison. He spoke kindly to him, and gave him a more prominent seat than those of the kings who were with him in Babylon. So Jehoiachin changed from his prison garments, and he ate bread regularly before the king all the days of his life. And as for his provisions, there was a regular ration given him by the king, a portion for each day, all the days of his life.

Jeremiah 52:31-34

Now it came to pass in the 37th year of the captivity of Jehoiachin king of Judah, in the 12th month, on the 27th day of the month, that Evil-Merodach king of Babylon, in the first year of his reign, lifted up the head of Jehoiachin king of Judah and brought him out of prison. He spoke kindly to him, and gave him a more prominent seat than those of the kings who were with him in Babylon. So Jehoiachin changed from his prison garments, and he ate bread regularly before the king all the days of his life. And as for his provisions, there was a regular ration given him by the king, a portion for each day, all the days of his life.

More than just a little similar. So … what does your tradition say about this similarity?

There are many ways to contribute monetarily to the relief effort in Haiti.  (Our own contributor, Rusty, suggested one way here.)  I’d like to share a couple more.

The Salvation Army:  In Haiti since 1950, the church I grew up in has one of the lowest overhead percentages of any charity you’ll come in contact with.  You can go to this web site and put a donation on your credit card.  Alternately, you can text the word "Haiti" to 52000 on your cell phone to donate $10, which will be added to your next cell phone bill.  (Carrier’s text message charges may still be applied.)

The Christian & Missionary Alliance:  The church my with wife grew up in, and with whom her parents spent 30+ years as missionaries to Indonesia, has set up a web site to collect donations.

Today marks the 14th day of our Daniel Fast.

During this time of prayer and meditation on God’s Word, I’ve found that my inadequacies at engaging in a fuller prayer life are surfaced. While others about me seem to readily spout eloquently laced verbal prayers, whether in a worship service or an informal gathering, I’d rather take time to think about what I have to say, and then say it – as succinctly as possible. While some leaders extol (even direct) congregants to speak their prayers and worship “out loud”, ostensibly so others around them can hear them, I prefer to quietly direct my supplications to God. While some fellow Christians claim to have conversations with God, I tend to read the prayers in the Bible not as informal conversation, but as meditative communion. As such, it can be very frustrating for someone like myself to model his prayers as many of those in the church.

As I’ve been reading Adam McHugh’s book, Introverts in the Church, I’ve been enlightened to many aspects of introversion that I was previously unaware of. One aspect that struck me, regarding this prayer issue, is that of how the typical introvert’s mind works. In a nutshell, while an introvert is typically quiet on the outside, inside his mind is racing from thought to thought, idea to idea, recalling and analyzing past events, and so on. This is exactly the type of process that I find happening with myself (and, silly me, all this time I thought I was just daydreaming!). What McHugh states, though, is that the introvert must learn to harness this thought pattern and not just let it run unhindered. As this applies to prayer, I think one must learn to take control of the various thoughts permeating through his head, and take cues from them as prayer petitions – guides, if you will, to your supplications.

Yesterday, I read, out loud, from our church Bible, in our church sanctuary. As part of our group fast, our pastor has instituted that our congregation read the Bible within our sanctuary. It is a wonderful opportunity to have God’s Word read out loud, completely through, within the walls of the church. Individuals and families sign-up for various 1/2 hour time slots, throughout the week, and simply arrive, read, and enjoy the presence of God. In the past, we’ve had members of our deaf church participate by signing the Word, and we’ve had an Old Testament scholar read in Hebrew. My reading, yesterday, stretched from Romans 14 to I Corinthians 6.

Romans 14, from the Bible in our church sanctuary.

Image – © A. R. Lopez

Blaming God for the earthquake in Haiti got Pat Robertson some major blowback.  (He didn’t really blame God, he blamed Satan, but work with me here.)  All manner of scorn was heaped upon him.  Fair enough.  Then how about this lesser-publicized remark regarding the earthquake?

When we see what we did at the climate summit in Copenhagen, this is the response, this is what happens, you know what I’m sayin’?

(Emphasis mine.  Well, actually it’s Tim Blair’s, to whom the hat tip goes.)  See it’s OK for actor Danny Glover to blame a planet for these problems.  Heck, Al Gore’s made a living doing that.  But talk about what Blair calls “a less-fashionable deity” and all hell breaks loose.

That’s a phrase that Brit Hume used to describe his mentioning of that same deity.  Sounds like his contention that someone else wouldn’t have faced the same firestorm if they had said the same thing he did about Tiger Woods but suggested a New Age guru, is sounding more and more correct.

Want to nail Robertson for his comment?  Have at it.  But you you should give the same treatment to Glover.  The media and the liberal elite don’t, which suggests which side their on (or, more specifically, against).