Jeremy Hoover

The Myth of a Christian Nation, Chapter 4: From Resident Aliens to Conquering Warlords

In this chapter, Boyd traces how the church transitioned from a band of resident aliens who viewed themselves as separate from the kingdoms of this world (because they were part of the kingdom of God) to a group that largely uses the means of the kingdoms of this world to operate by and gain power.

He wants us to understand the concept of firstfruits. We, who are kingdom of God people, are to be the visible sign of what the kingdom of God will look like when it is fully manifested.

This is how it plays out in the biblical narrative: To take back God's creation from the influence of sin and Satan, God put his plan into motion regarding Jesus and his sacrifice. But Jesus' victory, though eternally complete, is seen in incomplete ways by us.

Hebrews 2:8 clarifies this when it states that although everything was put under Jesus' feet (he is authority over all things), we don't always see it this way. "In putting everything under [him], God left nothing that is not subject to [him]. Yet at present we do not see everything subject to [him.]"

While we wait for that completion, we are not to be passive but active, letting the kingdom grow and expand in and through us. We are the firstfruits of what will happen because we manifest in our lives what humanity and the world will look like when God's kingdom is fully manifested (2 Thess. 2:13).

This is why we are to view ourselves as different and separate: we are called to be holy, which means being Christlike, not merely subscribing to particular sets of moral and ethical commands (2 Tim. 2:4; Heb. 11:8-10; Phil. 3:20; 2 Cor. 6:17).

Staying separate and holy enables us to authentically serve others without compromise. Jesus' way of sacrificial love--of which the cross is the fullness of the kingdom--is in contrast to all attempts to use power to get one's way. The history of the church, sadly, is one of trading it's holy mission for one they perceived to be "good," but one that was too often compromised by control and coercion in the interest of gaining power.

Instead, we need to proclaim with our lives, and with our words when necessary, that the sole criteria for determining whether something is a manifestation of the kingdom of God is the person of Jesus. If an individual or group looks like Jesus, dying for those who crucified him and praying for their forgiveness in the process, the kingdom of God is manifested.

Likewise, if a group is making a power-play, how can they ever be said to manifest the kingdom of God? This brings to my mind the "battle" over school prayer. Of course, this implies Christian prayer, because those fighting so hard for prayer in public schools are not interested in multi-faith prayer. To my mind, they are interested in asserting power over the system, gaining control, likely for (in their mind) a positive outcome. The result, if they are victorious (I'm deliberately using the language of conquest), is to coerce those who do not feel the same way and to subject non-Christians to Christianity. How does this manifest the kingdom of God as seen in the person of Jesus?

What do you think?

The Myth of a Christian Nation, Chapter 3: Keeping the Kingdom Holy

In this chapter, Boyd argues that it is our responsibility as agents of the kingdom of God to maintain purity and holiness. Holiness is not subscription to a particular set of morals (i.e., no drinking, no dancing, etc.) but a life lived like Christ. We're holy when we live sacrificially for others.

The distinctive mark of a Christian is one who follows Jesus. When this happens, the kingdom of God is manifested in that one's life.

But is there ever a time when it's proper to use the means of the kingdoms of this world? We live in a complex time with many political and social choices. Can we use parts of the kingdoms of this world to negotiate our way through, to make sure that "God's" way stands firm and succeeds?

Boyd answers this question by stating that a version of the kingdom of the world that effectively carries out law, order, and justice is closer to God's will for the kingdom of the world...but it is not the kingdom of God. In other words, using power and coercion to achieve even a perceived godly end is not representative of the kingdom of God.

Further, Jesus himself was born into a highly complex, political time. The people he served tried to get answers from him about political questions but he always maintained his focus on the kingdom of God.

• When asked about paying taxes (Matt. 22:20-22), Jesus asked why one's focus was on taxes in the first place--was it because they wanted to hold on to even more? "Give back to Caesar what is Caesar's, and to God what is God's," Jesus said. Taxes are a product of the kingdoms of this world, but Jesus reminds us that we are to be about God's kingdom.
• When Jesus was asked to arbitrate someone's will, he responded to watch out for greed (Luke 12:13-15). The kingdom of God is not found in possessions and in social stature but in service to God and others that manifests God's kingdom.
• Jesus brought together in his group of disciples both conservatives (Matthew, the pro-Roman tax collector) and liberals (Simon, the anti-Roman zealot). He showed that there is something more and deeper in God's kingdom than political divides.

The kingdom of God looks like Jesus and our sole task as kingdom people is to imitate the love he revealed on Calvary. Our central job is not to solve the world's problems but to be like Jesus.

Towards the end of the chapter, Boyd asks a question: Which is easier? To vote against the "sin" of prostitution, or to spend years serving prostitutes by ministering to their real needs with love and care? It's harder to transform people, and many find it easier to use the power of the sword and vote in favor of a system that will seek to change the prostitute's behavior by coercion and force.

A similar question could be asked about abortion: Is it easier to vote against the "sin" of abortion or to love those struggling with the decision? The former is easy and seeks to modify behavior by coercion and force; the latter is harder, requires us to spend time and energy (and perhaps money) and get our hands dirty, and has uncertain outcomes.

But which of the two decisions is in keeping with holiness? Which of the two is Christ-like?

Greg Boyd's central thesis in The Myth of a Christian Nation is this: The kingdom of God is centered on Jesus. Jesus taught it, lived it, and called others to it. We--the church--are his body, which means we should expect to live and act like him. He lives in each of us individually by the Spirit. As we love others, he loves them as well--through us--and others are brought in to his kingdom through that. This all leads up to his return, when he will take the power over the kingdoms of this world from Satan and restore to God all things left unrestored.

Thus, God is looking for a group of people who embody his kingdom. Since there is no greater power than self-sacrificial love to transform hearts, the kingdom of God must be focused on how people are and what they can become. In contrast, the kingdoms of this world focus on what people do and how that behavior can be controlled.

Two defining traits of kingdom-of-God-people are humility and loss. These are signs of the cross. Victory and "winning" are symbols of the sword, signs that the kingdom of the world is taking hold. To choose retaliation, violence, and self-interest is to choose the kingdom of the sword, not matter how justifiable such responses are.

Instead, as agents of the kingdom of God, we should promote humility. Jesus provided examples of this:

• when he taught about sacrificial love that loves one neighbor as oneself (Matthew 22:36-40)
  
• in his teaching about becoming like children and disregarding social privileges and advantages (Matthew 18:3-4)
• when he washed his disciples' feet as a servant (John 13)
• when he healed the ear of an enemy after Peter cut it off (John 18:10)

This is the kind of power that transforms people. Anyone can be coerced or forced into a particular type of behavior, but these actions transform people because they are signs of a new society.

Boyd concludes this chapter by stating the only criteria that matters whether anything has value within God's kingdom is love. A chart illustrates several concluding points that contrast the difference between the kingdoms of this world and the kingdom of God.

This chapter is an important part of his argument. To be a Christian means to be a follower of Jesus. Our lives need to be conformed to his. This will never happen if we live by the values of the kingdoms of this world. The difficulty for me comes in training--I've been trained by these worldly kingdoms to respond with the sword, to be right, to seek vengeance. Christ calls me to something higher--to love those...even those who offend me. He calls me to love my enemies to the point that they are treated as my friends. This is radical.

What if we gauged our church's success or failure on whether we are loving others (especially enemies) as Jesus loved? This is the only way the kingdom of God grows and expands among us.

The Myth of a Christian Nation, by Gregory Boyd, is sub-titled "How the Quest for Political Power is Destroying the Church." Originally presented as a series of sermons previous to the 2004 election between George W. Bush and John Kerry, the book tackles the difference between the "kingdom of the sword" (political power and kingdoms of the world) and the "kingdom of God," represented by Jesus. Of particular interest to Boyd is how Christians are to live out kingdom of God values in their lives, including in matters of politics.

In this series, I intend to blog my reactions to this book. In today's post, I'll be blogging about the introduction and chapter 1.

Introduction
Boyd immediately jumps into his topic. He states that the kingdom of God conflicts with the kingdoms of this world. All versions of the "kingdoms of the world" operate "from above." They are top-down and seek to acquire and exercise power over others. Leaders in the world desire to be served, to be held in awe because of their power.

On the other hand, the kingdom of God operates "from below." Below, because agents of the kingdom of God are servants. Servants are always "below" the one they serve. God's kingdom is modeled and incarnated in Jesus. It advances in power only when power is exercised "under" someone else, to lift them up.

Chapter 1: The Kingdom of the Sword
According to Boyd, a version of the kingdom of the world exists wherever a group or person exercises power over others. He does not consider the exercise of power over others to be evil all the time (neither do I); nevertheless, the potential exists for abuse. The "power of the sword," which is the weapon of the kingdoms of the world, produces conformity but cannot produce internal change. This does not refer to a literal sword, but to the power of the kingdom to dictate behavior and responsibility. (Notice the emphasis on power.)

The kingdoms of the world are not entirely evil. In fact, God uses these kingdoms to achieve his ends and to keep law and order in a fallen world (Romans 13:1, 3-4). However, although God works in these kingdoms, the authority of these kingdoms has been given to Satan (Luke 4:5-7; John 12:31; 14:30; 16:11).

Therefore, even though God institutes governments for purposes of law and order, Satan is at work in these kingdoms for purposes that are against God's. Political conflict is an attempt to gain or seize power "from above" and is satanic in origin. Such conflict does not originate from God or operate out of his principles "from below."

The "myth of redemptive violence" contributes to this cycle. That myth states that "good" is able to save us by eliminating "evil," but it presumes that one kingdom's values are superior to another. And, in eliminating one evil, another is often started when members of a different kingdom become fearful of the one seizing power.

Boyd states that as long as people locate their worth, significance, and security in their power, possessions, traditions, tribes, and nation, rather in a relationship with God, this game of violence is inevitable, ongoing, and always likely. We, as Christians, can never assume one government, even our own, is always, or even usually, aligned with God.

The kingdom of God is in contrast to all this. We must put our hope in God and in his kingdom (see Luke 22:25-27).

You are immoral if you buy luxury and leisure items for yourself because that money could have saved lives and combated global, absolute poverty.

This is the logical extension of Peter Singer's recent book, The Life You Can Save (sub-titled, "Acting Now to End World Poverty"). Building on principles of moral philosophy, Singer begins by discussing a moral problem: If you are walking to an appointment and see a child drowning in a pool, are you morally obligated to help that child? The obvious answer is "yes," regardless of the time spent or the damage to our clothing that may result. Singer suggests that we are, then, morally obligated to aid other children around the world if we are able to.

To argue this more forcefully, he demonstrates a "logical argument from plausible premises."

First premise: Suffering and death from lack of food, shelter, and medical care are bad.
Second premise: If it is in your power to prevent something bad from happening, without sacrificing anything nearly as important, it is wrong not to do so.
Third premise: By donating to aid agencies, you can prevent suffering and death from lack of food, shelter, and medical care, without sacrificing anything nearly as important.
Conclusion: Therefore, if you do not donate to aid agencies, you are doing something wrong. (pgs. 15-16)

Singer seeks to establish that each of us is under a moral obligation to help others as much as we can without sacrificing anything nearly as important. This means, unless we are withholding food, shelter, or care from our family members, we ought to give. The logical extension of this is that most, if not all, luxury and leisure activities and things must be seen as immoral pursuits that cause us to overlook our moral obligation to others.

As an example, Singer writes, "To buy good stereo equipment in order to further my worthwhile goal, or life-enhancing experience, of listening to music is to place more value on these enhancements to my life than on whether others live or die" (p. 149).

The book is filled in by discussions of aid, types of aid that may be given, and how to arrive at an appropriate amount to give. While advocating much more, Singer recognizes it is not realistic to expect people to give as much as he desires them to. Even he himself does not achieve that much giving.

He draws from the principle of fairness to suggest a modest goal. We can all chip in, and if we do our fair share, we will not become disgusted by those who are not doing their fair share. The alternative is to push people to give a lot, only to become frustrated when they see others not doing their part. He suggests that most of us can start at 5% of our annual income. (He does think the rich can and should give much more than 5%.)

I found this to be a fascinating book that caused me to really think through my giving and my lifestyle. In fact, I'm still thinking about it. I enjoyed the argument from moral philosophy and found him to go much deeper with his thinking than many Christian writers do. I recommend the book for anyone interested in the problems of poverty, service, and giving.

Church leadership books typically take one of two tracks. The first track discusses the senior pastor's leadership of the church. These books examine leadership techniques, sometimes from a theological perspective and sometimes not, that the senior pastor can use to lead a congregation. This may or may not include elders or deacons, who, if considered, are extensions of the senior pastor. This type of leadership book is the prominent of the two types.

The second track of leadership books discusses congregational leadership. Exemplified by Alexander Strauch's Biblical Eldership, these books discuss a team approach to leadership, where congregations are led by a group of multiple elders who are co-equals in the congregation. There may be a preacher, but he is a co-equal with the rest of the elders, not a sole leader.

Emerging Elders fits into this second track of books. Emerging Elders, by Ron Clark, a minister with the Agape Church of Christ in Portland, Oregon, is even more unique because it is written from a Restoration Movement perspective, which means it includes particular concerns that matter to those within the Churches of Christ.

The title is interesting and indicates what Clark's main idea is for the book: that congregations ought to continually develop men to be elders. In this way, elders "emerge" over time, through regular study and identification. (In Clark's vision, men serve as elders but also serve with their wives; husband-and-wife teams mentor, minister to, and serve members of the congregation together.)

There are three sections in Clark's book. In section one he examines the concept of developing elders and why this is crucial to the long-term ministry of the church; in section two he looks at good shepherding; and in section three Clark offers his reflections on "issues facing today's good shepherds."

Section two is well-supported with scripture study. Clark visits all of the main passages of scripture that deal with elders and leadership, paying special attention to God's modeling of leadership in the Old Testament, God's criticism of the bad shepherds in Ezekiel 34, and the traditional texts on elders in 1 Timothy 3 and Titus 1.

One special note that I found particularly insightful was Clark's description of what "oversight" actually means. Typically, we would say that elders are charged with the oversight of the congregation. This plays out many times such that elders make decisions about who may or may not teach classes, what material will be taught, what the Sunday morning worship style will be, how much the preacher will be paid, and what the overall congregational budget will be.

Drawing from the Old Testament, Clark points out that oversight has a relational element to it. Oversight includes paying attention, both individually and organizationally, to who or what is being overseen. It requires accountability to both God and the church (Ezekiel 34:10; 1 Peter 5:4), awareness of what is going on among congregants (Acts 20:28, 31), visitation of church members to aid awareness (Acts 20:28), and empowerment of church members for ministry and maturity (Ephesians 4:11-16). Much different than what often passes for oversight. ;)

In section three, Clark discusses some issues that are vital to the future of our churches, from promoting unity, to dealing with dysfunction and abuse, to why and how elders needs to shepherd ministers, to who the real predators are in churches.

In this final topic, he examines our history (in the Churches of Christ) of interpreting the phrase "sound doctrine" in a doctrinal-teaching sense. We have labeled those who teach differently (erroneously or not) "false teachers." Clark correctly demonstrates that "sound doctrine," in both the ancient world and the New Testament, corresponds to moral living. We are to lead others by our moral example. The real predators in churches, then, are not those we might label false teachers but those who abuse members (and non-members) sexually, mentally, physically, or doctrinally (through control). This chapter alone is worth the price of the book.

Clark concludes this book with recommendations for training elders. He suggests six modules which include scripture study and study of books on leadership, coinciding with a theme. This appears to be a sound strategy for identifying and training candidates for elders. Coupled with solid mentoring from existing elders, this system will go a long way towards maintaining a cycle that produces "emerging elders."

I cannot say enough good about this book. It lays a biblical foundation for elders and shepherding and covers topics that are vital to today's church. Because if focuses on areas of interest that are unique to Churches of Christ, it is set apart from many leadership books that are useful but must be adapted to our particular circumstances. I highly recommend it.

As I've been studying biblical church leadership over the past year, I keep coming back to the New Testament books of 1 Timothy and Titus and these passages: 1 Corinthians 12-14; Romans 12:3-8; and Ephesians 4:7-16. It's rare for a book on church leadership to give proper attention to these passages, so I find myself reading and thinking about these texts (and commentaries on them).

Recently, I found a book called The Equipping Ministry of the Pastor (EMP), by Jerry File. EMP is a short book, only 93 pages long. But it's well-written, and it covers the pastor's work by specific study of the problems in the Corinthian church (mainly due to the arguments over spiritual gifts in chapters 12-14), the work of the pastor detailed by Paul in 1 Timothy, and the five-fold ministry of leadership presented in Ephesians 4.

Dr. File states that the goal of church leadership, and the ultimate purpose of the pastor (referred throughout as the teaching-shepherd, via Ephesians 4:12), is to equip the saints for perfection. The pastor does this mainly through teaching the word to the congregation. (It's the congregation's responsibility to learn and to allow the pastor time for study and teaching.) Teaching the congregation is done both corporately and privately, either in small groups or in individual meetings.

File also places emphasis on the role of the evangelist. He points out that, biblically, evangelists would proclaim the gospel, call the converted together to form a church, and appoint elders before moving on to a different area. These appointed elders could become the teaching-shepherds of the congregation, or the congregation could employ a teaching-shepherd from outside the congregation.

As File is presumably Baptist, based on the seminaries he attended, it's no surprise that he does not cover the role of the apostle and prophet in the contemporary church. In fact, he states that these roles were foundational (Eph. 2:20) and have since passed away since the foundation has been laid. He locates this foundation in the completion and formation of the New Testament. While I see this logic, I also have some reservations about it and see no problem acknowledging that God may gift, through his Spirit, different individuals to function apostolically or prophetically. The difference for me is that these are not given titles of "apostle" or "prophet." Instead, they function this way because of their gifts.

Much attention is paid to the equipping of the church. The pastor is to teach the word because it's through the word that the church becomes equipped for ministry, and it's through equipping that the church is perfected. This incorporates insights from 1 Corinthians 12-14, as File points out that the church is not to expect the pastor to do all the ministry. In fact, the church, through their various gifts, is expected to minister to each other. They learn about this, and become equipped for it, through the teaching ministry of the teaching-shepherd/pastor.

This book is a little light in places and I would have liked more depth. Overall, it presents a nice study, almost in outline form, of the work of the pastor and the expectations of the church. For me, the attention paid to biblical texts lets me offer a strong recommendation for this book. If you are looking for a book that details biblical leadership, you will be happy with this one.

Studying 1 Timothy in our adult bible study on Sunday mornings will bring out many points for discussion, among them church leadership and women's role. I've been reading a commentary on 1 and 2 Timothy and Titus by N.T. Wright (NTW) as I've been studying 1 Timothy.

This morning, I anxiously read NTW's commentary on 1 Timothy 2:8-15. I really struggle with this passage because of how limiting it seems towards women.

NTW, however, pitches it in the context of the removal of gender stereotypes. He points to the existence of the Temple of Artemis in Ephesus (which is also where Timothy ministered). Artemis was a female deity, and she was ministered to in her temple by an all-women ensemble. Every priest of Artemis was female; all leadership in this religion was female.

This is the context NTW speculates is behind Paul's instructions to Timothy in this passage (1 Tim. 2:8-15). He says 2:8-10 is about the removal of gender stereotypes--men are to become men of prayer instead of the typical angry, argumentative husband. Women are not to adorn themselves like the flashy priestesses of Artemis, calling attention to themselves for how they look, but are to focus on good deeds, the building up of the community.

Then we come to 2:11-15, the passage used by many insincerely to hold women down, but also used sincerely as good Christians struggle with its interpretation.

NTW points out, correctly, that the bible typically holds women up in good ways: they were the first witnesses to Jesus' resurrection (therefore the first apostles?); women are possibly (likely?) mentioned in Romans 16 as apostles and deacons; women are expected to pray and prophesy in the worship assembly (1 Cor. 11).

Therefore, according to NTW, this passage should be seen as a corrective to the perspective that many women in Ephesus would have had--women were not to muscle their way into leadership and teaching roles in the church, but neither were they to be held down, separated from the men, and unable to learn.

Rather, women "must be allowed to study undisturbed, in full submission to God" (2:11; NTW's translation). He points out, correctly, I think, that even though the direct object of "full submission" is not mentioned in the text, it should be understood as God. That is, women need to be in full submission to God as they learn.

We've typically understood that, at least in the Church of Christ, to refer to women's submission to men. NTW's perspective makes more sense to me. Part of the submitting to God is to "learn" in "quietness," without assuming leadership and teaching roles.

Where I'm not so sure about NTW's perspective is in where he goes next. As he continues to translate this passage, he writes, "I'm not saying that women should teach men, or try to dictate to them; rather, that they should be left undisturbed" (2:12). His argument for this translation is that Paul did not intend to be understood the way we have understood him, but that Paul means women shouldn't be rushed into teaching and leadership roles; they should be allowed to learn at their own pace and in their own way.

Now, I completely agree with this last idea. Too often, men, especially those in "leadership," think they know best and can dictate to women how they are to learn. This is seen most often when men in leadership try to dictate or control how and when a women's class can meet, what the topic of the class can be, or who may teach such a class. The worst of this is seen when men expect a women's class to be taught by another man!

However, I really struggle with the first part of his argument. As much as I'd like to follow this interpretation, I just don't see it. I looked at several translations, even going back and doing a rough translation from Greek of my own. And I don't see it. At best, I see Paul correcting the abuses of the Artemis-religion and saying, "The church isn't to be like that."

Leaving aside the questions of 2:13-15, and whether this is Paul's opinion only (since he says "I do not permit," not "God does not permit"), a straightforward reading implies that the public teaching role in the church is to be led by men. But women should not be prevented in any way from learning. If they are, we have a problem.

As much as I'd like to go along with NTW on this point, textually, I can't. Your thoughts?

Do you ever wonder how speakers put their talks together? As a preacher, do you struggle with lesson preparation? Do you want a system that can help you prepare lessons that connect with people? If you answer yes to any of these questions, either or both of these books will be helpful and useful to you.

Last year I read World Class Speaking by Craig Valentine and Mitch Meyerson. Meyerson provides some information about marketing yourself as a speaker and building an online system for doing such, but the meat of the book is Valentine's instruction about the nuts-and-bolts of speaking.

Craig Valentine is a "world champion of public speaking" through Toastmasters and has identified a clear system that can help any speaker create an idea and move it forward to a full-blown keynote speech. He lays this system out in his book. The book is organized around three parts that focus on building your speech, generating leads, and building an information business through your speaking.

The heart of the book, for me, is Part I, "How to Master the Art of Public Speaking." In four chapters, Craig covers general speaking tips, speech-structure, content development, and stage presence and delivery. His chapters are well-written and filled with examples that illustrate his point and hints to help you put these concepts into practice in your own speaking.

The final two Parts have more to do with marketing and business and are probably more useful for professional speakers than preachers, though I was able to apply some of the concepts to my blog and social media strategies.

I'm using Craig's 9 Step Structure Model to develop my sermons and have been rewarded with several comments about the clarity of these lessons. It's a useful approach and well worth investing about $15 in for the book.

Craig is also a contributor to The Speaker's Edge, along with four other full-time speakers (Mark Brown, Darren LaCroix, Patricia Fripp, and Ed Tate). Although the book appears to be a promotion for their World Champions EDGE speaking program, it provides short, simple, clear, useful chapters about speaking.

Also organized around three parts, this book covers "Platform Presence," "Content Excellence," and "Winning Techniques." The chapters are short and provide just enough information to help you understand the concept. The contributors obviously want you to seek more information from their membership website, but if the information is as good as Craig's World Class Speaking book, the membership site will be worth the monthly fee ($29.95).

These are two good books for presenters and speakers of all stripes. Of the two, World Class Speaking is better, but both are helpful and useful, and I recommend both of them.

This is my first stab at an audio book review. It's a little long, around 12 minutes. I tackle Jesse's book and some of thoughts about his material. The book may not be what you think it would be about.