Church Shaped Bushels

Been pondering this:

"No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light."  Luke 11:33

And then, consequently, this:

"What causes most trouble for Christians of all ages is not legalism or lack of faith or theological controversies; it is Jesus Himself, who bestows freedom so openhandedly and dangerously on those who do not know what to do with it. The church always get panic-stricken for fear of the turmoil that Christ creates when He comes on the scene; and so it takes His freedom under its own management for the protection of the souls entrusted to it, in order to dispense it in homeopathic doses when it seems necessary. The church claims to represent Jesus on earth, but in fact it often supplants Him. It must tremble in all its joints when confronted with His portrait. Ecclesiastical traditions and laws have domesticated Jesus and today all the churches are living off the success of the attempt." (Ernst Kasemann, German theologian)

And then wondering why so many spiritual gifts are exercised only within the four walls of the church building.  And why the message of redemption is often only preached to the redeemed.  If the redeemed say so, shouldn't we sometimes say it in the presence of those who are not?  And if tongues is a sign to the unbeliever, why do we only do it in front of other people who speak in tongues?  And are we becoming so seeker sensitive that in essence we are hiding our candle in a big church shaped bushel?

While Shepherds Watched Their Flocks

"Now there were in the same country shepherds living out in the fields, keeping watch over their flock by night. And behold, an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were greatly afraid. Then the angel said to them, "Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior who is Christ the Lord." Luke 2:8-11

Not just tidings of joy, but GOOD tidings of GREAT joy!

This is good tidings for all people. But.......I wonder why God chose to reveal himself to these men of this profession that night. Why didn't the angel go to an office where accountants were burning the midnight oil? Why didn't the angel go to a group of school children camping out under the stars? Why didn't the angel go to the government building and reveal the good tidings to the lawmakers in the land?

I don't know, but I think maybe Jesus has a special affinity for shepherds.

I discussed this with my kids when we lit the Shepherds' Candle on the Advent Wreath (the third Sunday of Advent). I asked my kids why Jesus chose to reveal Himself to Shepherds. My train of thought was about Jesus being the Good Shepherd, but I wanted to see what they would say.

Israel articulated so clearly the best news and the greatest joy that could come to people. He said, "Jesus chose Shepherds, of course, because Jesus is the Lamb of God who was slain to take away the sins of the world."

Amen, Israel. Even so, come Lord Jesus.

"The next day John saw Jesus coming toward him, and said, 'Behold! The Lamb of God who takes away
the sin of the world!'" John 1:29

Meg's Theological Reflection At The Art Museum

(My apologies to my Catholic readers. As Protestants, we don't come to all the same theological conclusions in regards to Mary, the Mother of Jesus. And I just couldn't resist sharing a little of Meg's theology.)

While touring the European section of art at the Norton Simon we came across an altar piece by Guariento di Arpo with panels showing various scenes from the life of Jesus. The biggest panel depicts the Coronation of the Virgin.

The children asked me what the painting meant. So, I explained, "Well, Catholic Christians believe that when Mary, the Mother of Jesus went to heaven she was crowned the Queen of Heaven. So, this is showing her being crowned by her Son." And I left it at that, without any other judgement on the doctrine or the art.

Meg says (loudly, clearly, and very matter-of-factly), "Well, Mary is VERY important to Jesus! [pause] So, of course she is sitting next to Him in heaven! [pause] But, she can't be the Queen, because that's the Church!"

Sometimes I think our kids are the ones who should be going to Seminary.

What Color Is Your Bible?

I was at Borders last night relaxing with my medium white chocolate mocha with whipped cream. When I saw this:

(I think I threw up in my mouth a little.)

Instead of words of Christ in red, this volume has words about the earth in green!

From Amazon.com:
"The Green Bible will equip and encourage people to see God’s vision for creation and help them engage in the work of healing and sustaining it. With over 1,000 references to the earth in the Bible, compared to 490 references to heaven and 530 references to love, the Bible carries a powerful message for the earth. This Green-Letter edition of the Bible will highlight scriptures in green ink that teach about God’s care for creation and how God interacts with creation, in an effort to bring greater awareness to how this message is woven throughout the Old and New Testaments. Essays from leading conservationists and theologians on how to read the Bible through a “green lens” as well as a green topical index and Green Bible trail guide for personal study will be paired with teachings throughout the ages to show people how caring for God’s creation is not only a calling, but a lifestyle."

Now before you judge me as a mass polluter who doesn't care about creation you should know that we are avid recyclers. We use cloth diapers, breast feed, use reusable shopping bags, walk everywhere we possibly can and leave the car at home. We buy organic when possible, frequenting our local farmers markets every week. We use non-toxic natural household cleaners that we make ourselves, thereby eliminating toxins and excess packaging. We hardly ever eat fast food or prepackaged stuff that wastes packaging. We use glass jars instead of bottled water. We are maybe kinder to the earth than most people who claim to care so much.

But, I cannot be the only person who is sick to death of people using global warming as a marketing tool! Now the "green revolution" is pushing Bibles?! Seriously? Can you say "over-marketing"?

I don't want to read the Bible through a "green lens." I don't want to read the Bible looking for it to say what I want it to say. What happened to exegesis, people?! This is blatant eisegesis.

I'm actually in the market for a new Bible. I've been using the same one since I was 17. It's worn out. (Which reminds me of a favorite saying: A Bible badly worn and falling apart usually belongs to someone who isn't.) I told Gana that on the next gift-giving holiday I want him to buy me a Bible. But I was very clear that I didn't want "the Bible for homeschooling moms" or the "woman's devotional Bible" or the "Gen X Bible" or any other Bible with insights for a particular segment of fragmented society. (If you have such a Bible, please don't be offended.) I just want a Bible. I want a Bible that doesn't have too many notes from theologians telling me what to think of what I've just read or how I should apply it. I think the Bible is powerful all on its own.



But, seeing that "Green Bible" (with a foreword by Desmond Tutu no less) was almost a new low (the Our Lady of Guadalupe toe-nail clipper still takes the cake). I'm feeling more and more that the "green revolution" is a consumer driven movement promoted by old-school capitalist and power-drunk socialists--all after our money! There is no way on God's Green Earth that I would buy a "Green Bible."



So, what color is your Bible? Mine transcends color and can speak to every part of my life not just my conservationist leanings.



To end on a peppier note, here's some classic CCM with colors that actually matter:

That's Theology For You!

This has to be the best theological debate I've heard in a long time:

Yesterday on the way home, Meg was planning her birthday (which is in just two weeks). She was making some elaborate plans until she realized it was on a Sunday. "Oh, so, we have to go to church." she said.

Israel said, "We don't have to go to church in the morning on your birthday if you want to do something else." (I suppose figuring that we could go to an evening service.)

Meg said, "Israel, you have to keep God first even on your birthday. Jesus has to stay in your heart no matter what the day is!"

Israel replied, "Meg! Jesus will stay in your heart even if you want to do something else! AND, He'll be happy that you're having a good time!!!!"

With which theologian do you agree?

The Pastoral Role in the Prevention and Treatment of Post-partum Depression

(As requested, here is Gana's paper on pastoral counseling and post-partum depression. By the way, he got an A.)

Introduction


In sooth, I know not why I am so sad
It wearies me; you say it wearies you
But how I caught it, found it, or came by it,
What stuff ‘tis made of, where of it is born,
I am to learn

--William Shakespeare
Merchant of Venice, I,1,II. 1-5

Many people seek the advice and counsel of a pastor when going through a depression, a despair or a dark night of the soul. A University of Michigan study found that 4 out of 10 Americans sought help from a clergy member in dealing with a personal problem. Among those who regularly attend religious services the number rose to 53%.(1) “Depression is no respector [sic] of persons. No segment of society is immune.”(2) This “common cold”(3) of mental illness is typically suspected after an emotional life event—loss of a loved one, loss of a job, a move away from family, etc. It is not always suspected after the happy events of life—such as the birth of a child. However, post-partum mood disorders, which can occur in both women and men, are surprisingly common. Sixty to eighty percent of women report experiencing “baby blues” and 20% of those women develop post-partum depression, which can develop into other mood disorders and/or become chronic.(4)

Important to the prevention, treatment and resolution of post-partum mood disorders (PPMD) from mild baby blues to full-blown depression is a supportive environment and a foundation of faith. The thesis of this paper is to show that pastoral counseling can play an important part in the post-partum weeks and months. This paper will aid pastors in identifying the basic needs of a post-partum family and suggest practical ways in which a pastor may assist them.

Because post-partum depression is many faceted springing from spiritual, psychological, physiological and emotional causes—or some combination of them all, the information presented comes from pastoral sources as well as psychology, doula training manuals,(5) as well as personal experience as a certified childbirth educator and a father of six.

Post-partum Depression in the Church

In the ideal situation, a mother and baby are never separated, allowing for optimal bonding. As Melanie Klein and Margaret Mahler emphasize, the first three months post-partum the baby is unaware that mother is other. The maternal-child bond is such that if the mother is near the baby is at peace. If the mother is apart, the baby knows instinctively that something is wrong. The mood and anxiety level of the baby can find a direct correlation with the mood and anxiety level in the mother.(6) For the woman, who is experiencing unexplained sadness after giving birth, her baby can also begin to show signs of anxiety. This can begin a desperate cycle—the mother feels sad even with her baby. This leads to feelings of guilt. Feeling like an unfit mother, the woman feels sad, which leads to guilt, and so on.

While the primary attachment for a baby is to the mother, it is clear that the secondary attachment is to the father.(7) It’s interesting to note that PPMDs can also be found in fathers. According to SadDaddy.com approximately 1,000 men per day are depressed after the birth of their babies. If both mother and father are experiencing PPMD this undermines the infant’s entire attachment and social structure. Depression therefore can cause a breakdown of the atmosphere needed to develop a child’s secure attachment. The consequences for the family and church are far reaching. John Bowlby said, “Adults who have secure attachment patterns will be able to maintain healthy functional relationships of intimacy, and maintain appropriate relationship boundaries.”(8)

Being a Christian links an individual with a larger body of believers. When one rejoices the whole rejoices. When one suffers, all suffer. No church is whole or healthy with families that are not. Peter Steinke wrote:

Shalom is a condition of well-being. It is a balance among God, human beings, and all created things. All parts are interrelated. Each part participates in the whole. Thus, if one part is denied wholeness (shalom), every other part is diminished as well….Health means all the parts are working together to maintain balance. Health means all the parts are interacting to function as a whole. Health is a continuous process, the ongoing interplay of multiple forces and conditions…The various members and subsystems of a congregation interweave, much as do the organs of the human body with the ongoing interaction of cells, blood flow, nerve endings, energy source, and waste products.(9)

Case in point, a student in my wife and my childbirth class who we will call Sue (name has been changed) was actively involved in her church. She served in the children’s ministry, in home groups and volunteered for various events. The arrival of their first child came at a difficult point in their lives. They were between jobs and in transition. In addition, the birth was very traumatic and physically painful for Sue. Soon after birth Sue began to withdraw from church and social activities as she struggled to just maintain the basic functions of feeding the baby and attending to home life. Her husband, although happy to be a dad found that the baby kept him awake much of the night. His work began to suffer. He and his wife began to quarrel more and the fun times they shared pre-baby were now few and far between. They began to resent the change the baby brought to their lives. This caused guilt and frustration for both of them.

This story, although a true case with which we worked, might belong to any number of new parents in any church. It’s very common. How can a pastor help prevent things from getting this bad or aid in healing them when they already are this bad?

The Pastor as the Spiritual Doula

“He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.” Isaiah 40:11

Although common in many cultures it is just recently gaining popularity in the West to have a doula. Many couples hire a helper for the labor and delivery of their babies. The doula does not act in a medical capacity the way a doctor or midwife would. Instead, she is there for support—emotional, physical, mental, and relational. Many couples are also recognizing the benefit to having a doula after birth when the round-the-clock needs of an infant and recovering woman become all-encompassing.

The word doula (“helper” in the Greek) is from the same word as the Holy Spirit in the Bible, who is called our doulos. A person can represent the Holy Spirit and be a helper to a young family, and who better than their shepherd—their pastor! The pastor often represents God (who is the true shepherd) to the congregation, the pastor is in the midst of the congregation fulfilling a variety of roles, the pastor is to seek out hurting people to help, and the pastor approaches each counseling opportunity with the aim to understand others and to help others to understand themselves.(10)

While maintaining a non-directive approach,(11) it is helpful for the pastor to keep in mind the basic needs of a post-partum couple. Renowned doula and childbirth writer, Jacqueline Kelleher gives a top-ten list which I have adapted here:

1. The mother needs physical support so she can rest.
2. The mother (and father) needs support and encouragement to establish successful breastfeeding.
3. The couple needs support for avoiding and minimizing PPMDs.
4. The couple needs information and education on how to integrate this baby into the family.
5. The couple needs information and education on infant characteristics and infant care skills.
6. The couple (especially the mother) needs someone to listen to her and to honor her birth story.
7. The couple needs a peer group—people who are not only parents, but also parents of young babies.
8. The couple needs patience.
9. The mother needs support while healing physically from birth.
10. The mother and father both need physical touch.(12)

Of course, the pastor cannot fulfill all these needs, nor should he/she try. (“The purpose of pastoral counseling is to offer something new, so that the persons within it will experience some freedom to change, to consider some new alternatives about their lives.”(13) ) However, being aware of these needs the pastor can gently offer the couple leads to resources where they can have these needs met. If the needs of a young family are recognized, the infrastructure essential to meet those needs can be built into a congregation’s unique cultural identity.

Post-partum depression is a sensitive issue in society and Christian circles. To be depressed and guilt-ridden during a happy time is sometimes seen as sin. The pastoral counselor, seen as trustworthy and capable, can offer a lot of help. In this situation, it is good when the counselor is not authoritative—if so, the authority structure of the domestic family could be compromised. Here the pastoral role is the incarnation (doula-ing)—being in the midst.(14) The doula pastor can employ active listening and non-directive counseling to help the couple arrive unscathed at the other side of the blues. Like the birth doula who mothers-the-mother with loving care and a supportive emotional presence, the doula pastor supports the couple with consistent support and faith the in couple’s innate ability to care for their child.

There are times when baby blues develop into full-blown depression and depression into other PPMDs such as post-partum panic disorder or post-partum psychosis. In such cases, a pastoral counselor should know when to refer the individual(s) for other professional help. “If a person appears to be suffering more than a mild depression or a normal grief reaction it is essential for you to have a consultation with a mental health professional such as a psychiatrist, psychologist, social worker, licensed pastoral counselor, or marriage and family therapist, to make a more extensive evaluation and discuss treatment options.”(15)

Even after referring the individual and/or couple, the role of the doula pastor is not over. Because post-partum depression can have many components and causes (such as a traumatic birth, not breastfeeding, family history, hormonal imbalance, past sexual abuse, poor diet, lack of sunshine, breakdown of communication in marriage, etc) the answer is likely to be many faceted. The individual referred will still benefit greatly from the prayers, active listening, and faith traditions the pastor and church can offer.

In conclusion, the needs of the birthing woman and her partner for emotional, physical and spiritual support do not end when they take their child home from the hospital. Where the medical establishment leaves off, the church and the doula pastor can pick up. A supportive environment such as this can prevent depression. A family’s faith can ease the guilt associated with post-partum depression and carry them through to the other side.

**************************************

(1) Andrew J. Weaver, “Depression: What Clergy Need To Know,” Currents in Theology and Mission 20 no 1 F, (1993): 5-16

(2) Dwight W Cumbee, Ph.D., “ Depression as an Ecclesiogenic Neurosis,” The Journal of Pastoral Care Vol. XXXIV, No. 4 (December 1980): 254-267

(3) Weaver, 5-16

(4)Jane Honikman, MS “I’m Listening: Responding to the Emotional Needs of Pregnant and Postpartum Women and Their Families,” (lecture from DONA International Conference, New Orleans, July 24, 2004)

(5) The word "doula" comes from the ancient Greek meaning "a woman who serves" and is now used to refer to a trained and experienced professional who provides continuous physical, emotional and informational support to the mother before, during and just after birth; or who provides emotional and practical support during the postpartum period. (www.dona.org)

(6) Dr. Ron Hammer, “Pastoral Counseling” (from class lectures in CN 520), Fuller Theological Seminary, Pasadena, California.

(7) Dr. Ron Hammer, “Pastoral Counseling” (from class lectures in CN 520), Fuller Theological Seminary, Pasadena, California.

(8) Philip Culbertson, Caring for God’s People, (Minneapolis, MN: Augsburg Fortress, 2000) 79

(9) Culbertson, 4

(10) Dr. Ron Hammer, “Pastoral Counseling” (from class lectures in CN 520), Fuller Theological Seminary, Pasadena, California.

(11) “Limited evidence from two RCTs suggests that in the short term (immediately after treatment) non-directive counseling may improve post-natal depression compared with routine primary care. The one RCT with follow-up beyond 12 weeks found no clear longer term benefits (from 9 months to 5 years post-partum) from non-directive counseling compared with routine primary care, individual cognitive behavioral therapy, or psychodynamic therapy.” (Clinical Evidence June 2004, p. 353)

(12) Jacqueline Kelleher, CD (DONA), PCD (DONA), ICCE, “What Women Need During the Postpartum Period: A Top Ten List” (lecture presented at the DONA International Conference, San Francisco, July 25, 2003)

(13) John Patton, Pastoral Counseling: A Ministry of the Church (Nashville: Abingdon, 1983), 107

(14) CN520 Pastoral Counseling class reader, What Makes Pastoral Counseling Pastoral?

(15) Weaver, 5-16

Pastoral Counseling For Dummies

Gana is taking a class on Pastoral Counseling. He's in the process of writing a research paper on one aspect of pastoral counselling. He came across this video that is much simpler than the techniques he's being taught:

Are you enjoying your freedom?

"What causes most trouble for Christians of all ages is not legalism or lack of faith or theological controversies; it is Jesus Himself, who bestows freedom so openhandedly and dangerously on those who do not know what to do with it. The church always get panic-stricken for fear of the turmoil that Christ creates when He comes on the scene; and so it takes His freedom under its own management for the protection of the souls entrusted to it, in order to dispense it in homeopathic doses when it seems necessary. The church claims to represent Jesus on earth, but in fact it often supplants Him. It must tremble in all its joins when confronted with His portrait. Ecclesiastical traditions and laws have domesticated Jesus..." (Ernst Kasemann, German theologian)




"Jesus liberated His disciples from the tyranny of law. He did this not by abolishing or changing the law but by dethroning it from its place of primacy, relativizing it, making it subordinate to love and compassion--to the law the Spirit." (Brennan Manning, Lion and Lamb--The Relentless Tenderness of Jesus)

This summer I heard a sermon from Bill Johnson that I've been meditating on ever since! I don't have the exact quote but the gist is that if we do not live in the King's presence we resort to Kingdom Principles. It's not that principles don't work. The law is holy and right and good. However, the King wants us to live from His presence. In the absence of the manifest presence of God, we have to rely on rules and regulations and principles. It causes us to do the bare minimum we need to do to stay in His good graces.

We tithe that ten percent faithfully, but ignore the call to give it all, knowing that He wants to provide ALL our needs.

We read our obligatory chapter of the Bible, but our spirits remain unengaged by the Word who was made flesh.

We go to church every Sunday like clockwork, but don't go into His presence and weep and laugh and dance with Him.

When we really live by the Spirit and love Jesus, we are set free from the bondage to principles and are able to live in His presence.

Are you enjoying your freedom in Christ? Do you love and sense and believe and take risks and care not what other think? Remember, it is for freedom that you have been set free! (Galatians 5:1)

Stop Trying So Hard People!

"It is for freedom that Christ has set us free."

Galatians 5:1

What does it mean to be a Christian? Brennan Manning once asked this question to a group of seniors at a Catholic College. "Their answers were so similar in content that I reduced them to a single paragraph that read: 'To be a Christians means that I must go to Mass on Sunday, I can't eat meat on Ash Wednesday and Good Friday, I can't practice birth control, get a divorce, procure an abortion, or see an X-rated movie.' For many people in the church, Christianity is not the Good News. The Gospel is not the glad tidings of freedom and salvation proclaimed by Christ Jesus but a rigid code of do's and don't's, a tedious moralizing, a list of minimum requirements for avoiding the pains of hell." (Lion and Lamb, The Relentless Tenderness of Jesus)





A friend and I were recently discussing the compulsion to try to be better Christians. Why is it that Christianity seems to involve so much fleshly effort? There is a mutual friend that we'd both like to pick up and toss into the Holy Spirit's river so she can soak up some freedom! This dear lady always seems to be trying so hard and never measures up to her own standards.





For a while now Gana and my parenting philosophy has been not so much to conform behavior, but to win the heart. I remember Rich Mullins saying, "Don't be good. Be God's." Yet, so often even for myself I am just trying to be good, as if my goodness has any merit whatsoever. It's like I think God is going to really impressed with me if I behave a certain way.





Brennan Mannning again: "I believe Jesus calls all of us to let go of the desire to appear good, so that we can listen to the word within us and move in the mystery of who we are. The preoccupation with projecting the perfect image, of being a model Christian and edifying others with our virtues, leads to self-consciousness, sticky pedestal behavior, and bondage to human respect."

I don't believe that becoming a Christian is a call to work harder on our own righteousness. Instead, we are called to bear fruit. John 15:8, "My true disciples produce much fruit. This brings great glory to my Father." Ever see a tree bearing fruit? It does not TRY to bear fruit. It does not seemed stressed in trying to produce something useful. A tree bears fruit naturally when it has good roots. "Remain in me, and I will remain in you. For a branch cannot produce fruit if it is severed from the vine, and you cannot be fruitful apart from me." John 15:4

Sometimes we can get so wrapped up in all the doing, that we forget about the being. We need to be connected to the Lord and He will produce the fruit of the Spirit in us. Instead of trying to remember a hundred different things on some heavenly to-do list in order to produce fruit, how about we worry about just one thing: Love Jesus. I mean, really love Him. St. Augustine said, "Love, and do what you like."

If we truly loved Him we could take a deep breath and stop fretting over whether or not we were in His will, whether or not we were on His good-list today, whether or not He was pleased with us.

Maybe my new mantra will be, "Stop trying so hard!"

More to come....

My young philosopher

My son, Israel, has some deep thoughts sometimes.

Tonight during our Advent devotions we were talking about the little town of Bethlehem, about Jesus being born, and about how Herod was fearful of Him and so ordered the babies to be killed.

Israel interrupts the devotion and says, "Mom, I have something I need to tell you. When God decides to make a baby, He creates the baby and puts the baby in the mother's tummy. And when He does He says His dreams for the baby, like, you know, 'You will be a great man' and stuff like that. But when someone goes to the doctor and has the baby killed--what's that called...um...oh yeah, abortion--they don't just kill a baby, they kill God's thoughts and dreams, too."

How tightly is too tightly to hug a kid?

Being Right All The Time

This is so me, sometimes.

I have never seen an episode of House. However, I find the commercials hysterical. Here's a great little scene. A woman says to Dr. House, "How is it you always think you're right?!" He replies, "I don't. I just find it difficult to operate on the opposite assumption."

Brilliant.

In reading a pro-life debate on a blog recently, someone intended to put the pro-life activist in her place by saying something to the effect of "You're just never wrong are you? You just think you're always right?"

Why is that an insult to tell someone, "You think you're right"? This is committing intellectual suicide! Well of course they think they are right and so do you and so do I! If you didn't think you were right, then you don't really have any belief system at all! I think it's the kind of argument one adult gives to another when they've been backed into an intellectual corner. It's akin to the kid on the playground who when he has nothing left to says says, "Really?! Well, I'm rubber and you're glue...." or chants something like, "Boys go to Jupiter to get more stupider, girls go to Mars to get more candy bars!"

Ouch. That really hurts.

G.K. Chesterton sums up my feels exactly (as he always seems to):

"A man was meant to be doubtful about himself, but undoubting about the truth; this has been exactly reversed. Nowadays the part of a man that a man does assert is exactly the part he ought not to assert--himself. The part he doubts is exactly the part he ought not to doubt--the Divine Reason....The old humility was a spur that prevented a man from stopping; not a nail in his boot that prevented him from going on. For the old humility made a man doubtful about his efforts, which might make him work harder. But the new humility makes a man doubtful of his aims, which will make him stop working altogether.

"At any street corner we may meet a man who utters the frantic and blasphemous statement that he may be wrong. Every day one comes across somebody who says that of course his view may not be the right one. Of course his view must be the right one, or it is not his view. We are on the road to producing a race of men too mentally modest to believe in the multiplication table. We are in danger of seeing philosophers who doubt the law of gravity as being a mere fancy of their own. Scoffers of old time were too proud to be convinced; but these are too humble to be convinced. The meek do inherit the earth; but the modern sceptics are too meek even to claim their inheritance."

And the way I figure it is that if something is worth believing it is also worth defending. And if you cannot defend it, argue it, or support it, for the sake of sanity--abandon it! And "I feel like...." is not a defense, an argument, or a support. Try again.

Whew! Just had to get that off my chest! We will now continue with our regularly scheduled post-election angst.

Women in Public Office, Part III

For Part I click here.

For Part II click here.

It's been a quiet week as far as blogging goes, but not a quiet week in life in general! Last Friday two of our church leaders from Mongolia arrived in Los Angeles. On Sunday, Gana and I drove them up to Redding, California where they are attending Bethel School of Supernatural Ministry. We spent Monday and Tuesday apartment hunting for them and getting them registered. (We felt a little like parents dropping off their kids at college! We are so excited for them you'd think we were going to the school!) We got home Wednesday afternoon.

I left y'all hanging with the Women in Public Office posts. I'm thinking now that I should have given them a broader title, because questions have arisen from readers about women in ministry or women in authority in general. To keep things clear, I'll probably keep the same title while doing my best to answer all the questions. If I haven't gotten to yours, please be patient with me!

As I mentioned in Part II, there have been women in leadership in the Old Testament and New Testament--in governmental, secular, and religious spheres. There have been women in leadership throughout history--including church history.

Below are a few examples of women that held leadership positions of various kinds in the Bible: (not an exhaustive list)

1. Miriam, she was more than just Moses' sister!

"I brought you up out of Egypt and redeemed you from the land of slavery. I sent Moses to lead you, also Aaron and Miriam." Micah 6:4 (All three led the children of Israel as a nation.)

2. Deborah (already adequately covered in Part I.)

3. Esther.

After Haman was hung, who got his authority? Don't be too quick to say Mordecai. The King first gave over the household (which was more than just four walls and a place to sleep) to Esther.

"On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. " (Esther 8:1)

Esther is the one who appointed Mordecai over it--meaning she had the authority to give it.

"And Esther set Mordecai over the house of Haman." (8:2) and "Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews." (Esther 8:7)

4. Daughters of Zelophehad (Numbers 26-27) were given an equal inheritance, even though they were not sons.

You can think of this as a little thing like receiving an inheritance today in our Western society. But, it was different. Land ownership equals authority in Scripture.

5. Lydia, business woman (a dealer of purple cloth--which was something that royalty purchased). When she was saved her whole household converted with her.

6. Priscilla. She is called a co-laborer with Paul (Romans 16:3) and we know that a church met in her house (1 Cor. 16:19) and that she taught equally with her husband (Acts 18:26). Gana told me that many scholars think that she was the pastor of that church.

7. Junia, a woman apostle--who was saved and serving before the Apostle Paul.

"Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me." Romans 16:7

Some scholars try to argue that this was a man. But, such claims cannot be substantiated. Junia (Iounias) is a proper feminine noun.

8. Phoebe, a deaconess who came with Paul's recommendation. He asked the church to give her their full support!

Romans 16:1-2, "I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also."

The word "servant" above is actually "deacon." (diakonos) This is the exact same word used in 1 Timothy 3 when the role and qualifications of a deacon are laid out! And this 1 Timothy 3 is often used to "prove" why a woman cannot be in leadership. But, such prohibition was obviously not observed by the Apostle Paul nor the early church.

What are we to do then? ;-)

Just a few thoughts to chew on while you wait for the next installment....

Women in Public Office, Part II

What these posts on Women in Public Office are not saying: They are not a blank check that it is OK for all women to work, in the same way they are not forbidding any woman to work. I am a stay-at-home wife and mom and proud of it. I believe that I am exactly where God wants me to be. To me everything revolves around my home--I'm a home-birther, home-schooler, host a home group for my church, and generally stay home. I also believe that a lot more women would find happiness and fulfillment if they stayed home and raised their families.

But, as in everything there are extremes, with which God is not pleased and never intended. The muzzling of women in church and politics is one of those extremes, which is not anywhere laid out in the whole of Scripture, nor is it historically wise. There have been women leaders in the Old Testament, New Testament, church and secular history.

In Part 1, I examined the life of Deborah as a political leader of a nation.

Now I'm ready to tackle a couple other verses that some conservative bloggers have used to say that the Bible forbids women to be civil magistrates.

The article I referenced in Part 1, can be found here.

Next verse: Proverbs 31:23, "Her husband is known in the gates, when he sitteth among the elders of the land."

How does this verse mean that a woman cannot hold public office? That's bad exegesis. It does not say that and we cannot simply read it into the text. It says that a godly woman's husband would be respected and his advice would be sought by others, saying nothing about a woman's right to also be respected in the gates. We know from Proverbs 31:26 that she is capable of teaching. The law of kindness is on her tongue.

"Law" in the Hebrew (from the Strong's):

1) law, direction, instruction
a) instruction, direction (human or divine)
1) body of prophetic teaching
2) instruction in Messianic age
3) body of priestly direction or instruction
4) body of legal directives
b) law
1) law of the burnt offering
2) of special law, codes of law
c) custom, manner
d) the Deuteronomic or Mosaic Law

We also know from the verse 31 that her own works will praise her in the gates.

"Works" in the Hebrew:

1) deed, work
a) deed, thing done, act
b) work, labour
c) business, pursuit
d) undertaking, enterprise
e) achievement
f) deeds, works (of deliverance and judgment)
g) work, thing made
h) work (of God)
i) product

This means that she does have influence in the gates--where we know the elders sit. Her achievements, her businesses, her undertakings, her deliverance/judgment, her deeds will have influence in the gates. What does that mean? That the elders will praise her as a seamstress or cook? No. Elders and men of business respect achievements they recognize.

The next verse: 1 Tim. 2:12. "But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence."

This verse is not speaking of government or civil magistrates, so to use it in the opposition of women holding office is strained at best. This passage is not even speaking of church. It is speaking of the relationship between husband and wife. This is confirmed by the direct reference to Adam and Eve--a husband and wife. Paul is saying that a woman is not dominate her husband. It is not saying that she cannot teach any male human. This is again confirmed by the reference to childbearing. The reference to childbearing would be totally inappropriate if Paul were addressing anything other than marriage, as that is the only place childbearing is to take place. This is a passage teaching families, not nations nor churches.

For more about women speaking in church, I refer you to the classic essay by Margaret Fell, mother of the the Quaker movement: Women's Speaking Justified. The language is old-fashioned, but the insights are timeless.

More to come in Part III.

(Please comment, no matter what "side" of the issue you are on. But, keep that law of kindness on your tongue....er...keyboard.)

Women in Public Office, Part I

It is time.

I'm weary of reading blogs written by well-meaning Christian women which are either tearing down VP nominee Sarah Palin or using Scripture to "prove" why women cannot hold public office.

I've kept my peace since August 29 when McCain announced his pick. I admire my own restraint. Don't you? Don't you see lots of personal growth in that I've kept my rant to myself thus far?

Well, get ready--because I'm ready!

I've read on I don't know how many blogs (blogs which I really like, by the way. Blogs which you can probably find in my blog roll. Blogs written by lovely Christian women with whom I have a lot in common.) how the Bible teaches male-headship and forbids a woman from serving as a civil magistrate. Just today I read an article here that gave the following Scriptures as evidence: Ex. 18:21, Pro. 31:23, 1 Tim. 2:12. Here's the exact quote:

"Christians across the nation are cheering the entrance of Mrs. Palin, forgetting that, according to the biblical qualifications for a civil magistrate, she as a woman is not qualified to hold this office (Ex. 18:21, Pro. 31:23, 1 Tim. 2:12). We believe that Mrs. Palin’s appointment as civil ruler, and indeed the feminist strides that made it possible, are a judgment from God (Isa. 3:12)."

And while I appreciate and agree with the Visionary Daughters conclusion that we need to pray for stronger men and raise godly sons with integrity, I do object to Scripture being used so out of context.

From the above mentioned article, "The example of the prophetess Deborah, though set in a time of more severe judgment than ours, gives interesting insights. She was living in a time when “the children of Israel again did evil in the sight of the Lord” (Judges 4:1), “Village life ceased” (Judges 5:7), and the leaders had not been leading (Judges 5:2). Despite the desperation of the time, Deborah clearly did not become a civil magistrate or “judge” in the modern sense of the word, nor did she run for any kind of office, nor did she sit in the gates (Judges 4:5)."

Let's begin with how Deborah "judged" if she supposedly did not do so in a civil sense.

One of the verses given to "prove" that civil leaders had to be men is Exodus 18:21. However, Exodus 18:22 says that those who Moses appointed were to judge. It is the exact same Hebrew word as is used in Judges 4:4 explaining that Deborah judged Israel. It goes on to say in Judges 4:5 that the children of Israel came to Deborah for "judgment." The meaning of that word in Hebrew from the Strong's concordance is as follows:

1) judgment, justice, ordinance
a) judgment
1) act of deciding a case
2) place, court, seat of judgment
3) process, procedure, litigation (before judges)
4) case, cause (presented for judgment)
5) sentence, decision (of judgment)
6) execution (of judgment)
7) time (of judgment)
b) justice, right, rectitude (attributes of God or man)
c) ordinance
d) decision (in law)
e) right, privilege, due (legal)
f) proper, fitting, measure, fitness, custom, manner, plan

It certainly does seem that Deborah judged in a civil sense. It is absolutely clear that she was an appointed judge over an entire nation! The Visionary Daughter article says, "She was living in a time when “the children of Israel again did evil in the sight of the Lord” (Judges 4:1), “Village life ceased” (Judges 5:7), and the leaders had not been leading (Judges 5:2)." But you cannot stop there! The verse says, "the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel." From this we see that Deborah was the ANSWER to the sin in the land, not a result of it. And it also interesting to note that she was a married woman, apparently with children. It does not say she was a mother TO Israel. It says she was a mother IN Israel.

Here's an interesting verse, part of the praise and prophecy that went forth after the victory of Deborah and Barak: "Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty." (Judges 5:13)

From the Hebrew:

Dominion:
1) to rule, have dominion, dominate, tread down
a) (Qal) to have dominion, rule, subjugate
b) (Hiphil) to cause to dominate
2) to scrape out
a) (Qal) to scrape, scrape out

Nobles:
1) great, majestic
a) of waters of sea
b) of a tree
c) of kings, nations, gods
2) great one, majestic one
a) of nobles, chieftains, servants

Mighty (as a noun):
strong man, brave man, mighty man

among the people:
1) nation, people
a) people, nation
b) persons, members of one's people, compatriots, country-men
2) kinsman, kindred

I think it abundantly clear that Deborah did indeed rule in a governmental sense.

What about Exodus 18, then? This verse does not say that those rulers could not be women.

The Hebrew word used for man in this verse does not translate "male." It literally means:

1) man, mortal man, person, mankind
a) of an individual
b) men (collective)
c) man, mankind

So, Moses was to appoint individuals (mankind, humans) to judge.

Exegesis of Proverbs 31:23 and 1 Timothy 2:12 in Part II.

(Please feel free to leave comments or questions. But, remember to be kind to one another.)

Dominion Theology

2 Questions you probably should not ask people you don’t know well:

1. Were all these kids planned?

2. Are you going to try for more?

(This really seems like asking how often we….you know.)

Yet, I get asked these two questions on a regular basis, believe it or not. Some people don't know that some things are marked "Private."

This week was refreshing, though. Gana and I attended the Revival and Transformation of Society Conference at Harvest Rock Church. I keep being very pleasantly surprised by the welcoming spirit in this stream towards large families.

Now, when I hang around homeschool conventions or friends that are of the Reformed and conservative churches I usually find vast acceptance for my big family. My family often seems small in those circles. But, we are in a different stream, so to speak, and we don't see as many large families.

BUT, I find that changing. And that's pretty cool.

This week we learned about taking the Seven Mountains of Culture (which are religion, education, family, media, arts/entertainment, government, and business) for the Kingdom. In an aside, Peter Wagner gave a little rant about how Christians need to be having more children! That if we are going to truly affect society, this 1.6 children per family is not going to cut it! The 7M Mandate is really the Genesis/Creation Mandate to be fruitful, multiply, subdue and take dominion! We can claim taking dominion, but we also need to be fruitful!

Then later, Robert Stearns, who is a voice to Israel and the Arab world, challenged us with this story:

He has some friends in Germany who are involved in the PTA at their children's school. The Turkish Muslim community there is growing. In a PTA meeting a big argument broke out. The Muslim parents were unitedly refusing to send their children to German History classes because German history included Christian elements (the Reformation, etc.). The Germans insisted that "this is our history. If you are immigrating here, you need to learn the history of THIS country." But, the Muslims instead insisted that their children be taught Islamic studies during the those periods. As the debate heated up, one parents stood up and shouted, "We will birth you to death!"

What does that mean? They all knew full-well.

The Replacement Birth Rate is 2.1 children per woman. That is the bare minimum needed to replace the population on earth or in any society.

Some countries are doing far and away more than 2.1 per woman. (For example: Somalia, is 6.91, Niger 6.83, Afghanistan 6.78, Yemen 6.75. Do you see a common thread in these countries?)

From the Wall Street Journal: "Scroll way down to the bottom of the Hot One Hundred top breeders and you'll eventually find the United States, hovering just at replacement rate with 2.07 births per woman. Ireland is 1.87, New Zealand 1.79, Australia 1.76. But Canada's fertility rate is down to 1.5, well below replacement rate; Germany and Austria are at 1.3, the brink of the death spiral; Russia and Italy are at 1.2; Spain 1.1, about half replacement rate. That's to say, Spain's population is halving every generation. By 2050, Italy's population will have fallen by 22%, Bulgaria's by 36%, Estonia's by 52%. In America, demographic trends suggest that the blue states ought to apply for honorary membership of the EU: In the 2004 election, John Kerry won the 16 with the lowest birthrates; George W. Bush took 25 of the 26 states with the highest. By 2050, there will be 100 million fewer Europeans, 100 million more Americans--and mostly red-state Americans....

"There is no "population bomb." There never was. Birthrates are declining all over the world--eventually every couple on the planet may decide to opt for the Western yuppie model of one designer baby at the age of 39. But demographics is a game of last man standing. The groups that succumb to demographic apathy last will have a huge advantage. Even in 1968 Paul Ehrlich and his ilk should have understood that their so-called population explosion was really a massive population adjustment. Of the increase in global population between 1970 and 2000, the developed world accounted for under 9% of it, while the Muslim world accounted for 26%. Between 1970 and 2000, the developed world declined from just under 30% of the world's population to just over 20%, the Muslim nations increased from about 15% to 20%....

Nineteen seventy doesn't seem that long ago. If you're the age many of the chaps running the Western world today are wont to be, your pants are narrower than they were back then and your hair's less groovy, but the landscape of your life--the look of your house, the layout of your car, the shape of your kitchen appliances, the brand names of the stuff in the fridge--isn't significantly different. Aside from the Internet and the cell phone and the CD, everything in your world seems pretty much the same but slightly modified.

And yet the world is utterly altered. Just to recap those bald statistics: In 1970, the developed world had twice as big a share of the global population as the Muslim world: 30% to 15%. By 2000, they were the same: each had about 20%.

And by 2020?

So the world's people are a lot more Islamic than they were back then and a lot less "Western." Europe is significantly more Islamic, having taken in during that period some 20 million Muslims (officially)--or the equivalents of the populations of four European Union countries (Ireland, Belgium, Denmark and Estonia). Islam is the fastest-growing religion in the West: In the U.K., more Muslims than Christians attend religious services each week.

Can these trends continue for another 30 years without having consequences? Europe by the end of this century will be a continent after the neutron bomb: The grand buildings will still be standing, but the people who built them will be gone. We are living through a remarkable period: the self-extinction of the races who, for good or ill, shaped the modern world. " (Rest of the article here.)

As I sat there listening to these great prophetic men of God, who like the tribe of Issachar (1 Chronicles 12:32), understand the times in which we are living, I cheered. My friends around me cheered for me! Working on number six....taking our dominion! We also met some HIM pastors who have 11 children. They were a great encouragement that God will meet all our needs. Some one prophesied over us this week that our children would stand on all seven mountains of culture. Yes, Lord, let it be so!

Why do we have all these kids? It's in our DNA. We have dominion theology.

"The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever." Revelation 11:15

A Reflection on "Christ and Culture" by Richard H. Niebuhr

(The following is something Gana wrote for his Christ and Culture class.)

I found this book of particular interest, especially in light of my history. I grew up in a culture that could possibly create a sixth stance: Culture without Christ. I had never even heard the name of Jesus or the word Christ until well after the “Peaceful Revolution” which brought down communism in Mongolia in 1991. There was not a single church in Mongolia--underground or otherwise. When missionaries came to Mongolia, I was brought to the Church out of mere curiosity (what was this strange idea of gathering together with other believers every Sunday? I had never heard of such a thing!) and later to Christ out of need--a need that when revealed actually surprised me. As a Mongolian I do not have a Christian history, nor is Christianity written into our culture. I have read that Kublai Khan (the grandson of Genghis Khan) respected the Christian faith and sent a letter to Rome asking for priests. But for reasons unknown they never arrived in Mongolia. That is the only Christian culture’ history in Mongolia.


In looking at these five types I could see myself and my journey in several of them. How I see Christ and Culture now and how I reflect on this question at this stage of my Christian walk is perhaps different than it was when I became a Christian fifteen years ago. It is perhaps different now than even five years ago. I have been through a process.


Growing up I attended Soviet schools and was mandated to attend Soviet youth camps. We were not taught about God. It’s not that we were taught religion was bad--we were taught nothing about it at all. No one had to teach us that Jesus wasn’t the Redeemer. We didn’t know who he was to begin with! There were no churches; there were only a few Buddhist temples. Traditionally, however, Mongolians were not so much Buddhist as they were shamanists. (Buddhism came to Mongolia via Tibet.) All that being said, my religious cultural understanding was very limited. On one hand the blatant disregard of religion under communism and on the other hand fear-based superstition that came with Buddhism and Shamanism.


When I came to Christ I probably adhered to “Christ Against Culture” as there was so much in my culture that did not reflect Christ. For Christians in a post-communist countries, those strict lines are often drawn, affirming “the sole authority of Christ over the Christian and resolutely rejects culture’s claims to loyalty.” My emphasis was certainly on complete loyalty to Jesus and to the local church and the utter rejection of Mongolian tradition and culture. This could be the reason why those of an older generation didn’t show equal excitement for budding Christianity. (I will interject, that as the church has grown in Mongolia much of it is that of an older generation. I think that this occurred because we moved from Christ Against Culture to more moderate stances, allowing for national/cultural traditions.) One factor that contributed to this was the reading of Russian literature, especially after the fall of communism. I was impressed that Niebuhr recognized the contributions of Tolstoy to this stance. At this point in my walk with Christ, I did not understand the power of the Spirit, not to just get us to heaven, but to bring heaven to earth. My uncle, who was a correspondent for the communist government before he retired, summed it up perfectly as he explained his unique belief and perspective to my in-laws (who come from a completely different background. They are Americans and pastors at that!): “I had to be an atheist because of communism. I was a Buddhist out of respect for my mother. But, if there is any hope for this country, it is in Christianity.”


Which brings me to where I am now. I feel I am now increasingly embracing Christ as the Transformer of Culture. I first became aware of Christ’s power to not just survive culture, but to transform it, as I saw more and more of Western Postmodern Culture changing Modern Mongolian Culture. I realized that the culture was a changing, not a stagnant, thing. In an Asian culture each one is a part of the community and must play his/her part--likened to being a part of a larger family where roles are well-defined. Therefore, one is not just observing culture, but is an agent of the culture. Culture doesn’t stand still--it is constantly evolving. If we try to hang on to it or reject it we are missing opportunities to win people to Christ!


Add to this line of thinking that in 1998 I planted a church in the capital city of Mongolia, which is becoming increasingly urbanized. Members of my church were politicians (one of whom actually helped write our constitution in the new Parliamentary Republic), actors, models, and musicians. These did not just attend on Sundays but became small group leaders--reaching out to those in their “celebrity” or “political” spheres. I started to realize that if Christ was a Savior of all it included those that held influence in society. God was not asking converts to give up their livelihoods, but to make Christ Lord of all of life and to make a difference where they were--offering others the hope of heaven and bringing heaven to earth.


It was easy post-communism to use Christianity as merely a better substitute for the law we had been under. It was as if it was difficult for me to truly grasp that Jesus did not come to bring a “new law” but to bring a period of transforming grace. “…they refer to the redeemer more than to the giver of the new law, and to God whom men encounter more than to the representative of the best spiritual resources in humanity.” I do find myself, as Niebuhr proposes, becoming more hopeful in my theology and my approach to culture.


Niebuhr asserts that the conversionist’s position rests with three theological positions relating to creation, the fall from goodness, and the view of history that all things are possible. I am still considering these three theological positions from my perspective of one in transition--between two worlds, so to speak.


I see the atoning work of Christ as reversing the curse. I believe it is possible to live above the curse in Genesis 3 and recover the “it is very good” of the first two chapters of Genesis. For a while I could not dare to believe this. I saw too much wretchedness in my youth. I stood in breadlines; fought for food to eat. I was caught up in alcoholism and violence. Even though my soul was saved in 1993, I had trouble believing that the world could actually be changed. When I prayed, “Thy Kingdom come, Thy will be done” I saw it only as something in the eternal--something that waited for us in heaven. I neglected the next phrase: “On earth as it is in heaven.” Now I am daring to pray the whole of this prayer and to believe that Christ can transform culture.


In pondering where sin actually lies, one has to truly consider the definitions of sin and salvation. In regards to behavior, there are three areas that are perceived as sin: Biblical Absolutes, Cultural Expectations (of both church and larger society), and Personal Preferences. Often the latter two are projected as sin because of cultural conditioning, but it is only the first which can be preached as “sin.” This goes farther than mere behavior. I see sin as residing in the hearts (or liver as we say in Mongolian) of men, which manifests itself in institutions, governments, and culture. The answer is the transformed lives of individuals, which can also manifest in institutions, governments and cultures, as He takes away our heart of stone and replaces it with the heart of flesh.


I see salvation as happening in three stages: I am saved. I am being saved. I will be saved. Because Christ is the Transformer, as Christians we do not have to sin. I believe it is possible to go an entire day without sinning--but never without the possibility of sinning. I John 3:6 says, “Whoever abides in him does not sin…” and Romans 6:14 says that sin shall not have mastery over us because we are not under the law, but under grace. These verses lead me to see Christ as not just dwelling with people and culture, but more than capable of transforming it altogether! Hearts of stone becoming hearts of flesh.


“Christ is the transformer of culture…he redirects, reinvigorates, and regenerates that life of man, expressed in all human works, which in present actuality is the perverted and corrupted exercise of a fundamentally good nature; which, moreover, in its depravity lies under the curse of transiency and death, not because of external punishment has been visited upon it, but because it is intrinsically self-contradictory.”


Augustine puts it this way:
Thou, O God, sawest everything that thou hadst made, and, behold, it was very good. Yea we also see the same, and behold all things are very good….Seven times have I counted it to be written, that thou sawest that that which thou madest was good: and this is the eighth, that thou sawest everything that thou hadst made and, behold, it was not only good, but also very good, as being now altogether. For severally, they were only good; but altogether both good and very good. All beautiful bodies express the same; by reason that body consisting of members all beautiful, is far more beautiful than the same members by themselves are, by whose well-ordered blending the whole is perfected….It is one thing then for a man to think that to be ill which is good…; another, that that which is good, a man should see that it is good….and another, that when a man sees a thing that it is good, God should in him see that it is good, so namely that he should be loved in that which he made, who cannot be loved but by the Holy Ghost which he hath given…, by whom we see that whatsoever in any degree is, is good. For from him it is who himself is not in degree, but what he is, is….Let they works praise thee that we may love thee, and let us love thee that they works may praise thee.


Believing that Christ can transform culture allows us to participate in that transformation and the restoration of creation to that very good state. This can only be done in the power of the Holy Ghost. II Cor 3:8, “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”

Gana's Testimony

Gana had to write a theological reflection on his conversion for a class. Here it is:



In order to understand my conversion, I must first give some background information. I was born in 1973 in Ulaanbaatar, the capital city of Mongolia. My country still had 18 years to survive under the Socialist-Communist regime of the Soviet occupation. My education, entertainment and indeed everything I saw, heard, and did was somehow wrapped up in the government and the ideology of communism and the social community. Communist propaganda banners were everywhere proclaiming that communism is all the good there is, that we are doing extremely well economically, although it did not take much to find something broken or undone. Everyone basically wore the same clothes. Faces never showed joy and suspicion of each other was in the air. School and work were the only activities in life, yielding the same gain as everyone else every year no matter how hard one worked. Families were strangers to intimacy and just existed for the society; children and parents did not belong to each other but to the society. Everyone’s life and future could be predicted with accuracy of each day.





In addition to all this, during the years under communism Mongolia had no access to the Gospel or any form of Christianity. It was kept closed so tight that there was no evangelistic activity in the streets. There were no meetings even house-to-house involving more than ten people. There are no records of any conversions or church plants. In 1991 communism crumbled in Mongolia and with its demise came an opportunity for missionaries to bring the Gospel into Mongolia.



In September 1991 a new friend from school invited me to this strange group of people who met on Sundays. I had never heard of people meeting on Sundays for any reason. My curiosity was piqued. At first my visits were driven by sheer inquisitiveness. Soon my motivation shifted to my desire to satisfy my soul with long-awaited truth. I still remember how anxious I was to hear more of that truth each week! I kept coming back for more!



However, over a year later I found myself leaving the church. There was a strong reason for that. I realized that I could not stop doing what I wanted to do and I was doing things I did not want to do. It was a stage where I knew that the very things I did were the very things God hated and hurt His heart. The last thing I wanted to do was to be another hypocrite that I had observed all my life under communism. I hated it.



At the same time it was hard to just stop doing the only things I knew how to do! I knew how to drink vodka. I knew how to have sex. I knew how to lie. I knew how to fight. I knew how to cheat. But, inside I was just another person who had been searching for meaning, peace, love, and above all, the truth. During my rebellion my parents tried everything to help me, including dragging me to the Buddhist temple. I was full of fear to be killed by the enemies I had made. I still remember always checking the stairwell in my apartment for minutes to make sure it was safe to go up—that somebody was not waiting to hurt me, especially when I learned that my best friend had joined some other group’s side and plotted to kill me. When I realized it was my best friend who was behind the stabbing of my body, I was lost to a greater extent than ever before. I questioned everything. When I did question things I could see the truth about God in contrast to myself and my condition. I did not like the picture I was seeing and the situation I was in. But I could not help myself. I could not become a better person and just change my life on my own. I tried, thinking I was supposed to do it all myself just like any other religion. And I could not. I felt unworthy to be in His Church. I felt disappointed that I could not connect my need with God’s help. The fact that God is alive and He is the one who will transform my life was unfamiliar up to this point. I thought I was supposed to perform and I knew I could not. That frustrated me even more.



While I ran from church, I did read a New Testament, which was the only Mongolian Bible there was! Up to this point, no one had shared the Gospel with me, even though I had known the church and its people for about a year and a half. Most likely this had to do with the fact that there were not many who could share the Good News. Everyone was trying to understand this new God for themselves. During this time away from the church I managed to pray honestly for the first time. First an inner connection began to be established. In my time alone my heart was bombarded with the battle over my life. God won and I returned to church. I have stayed in church since that day.



In 1993 a handful of Christian churches decided to host the first Christian music festival. Somewhere twenty minutes from the beginning something unexpected and strange happened. I started feeling this unbearable boiling deep inside my heart. I cried like a baby—a baby crying in front of his father, who was listening very carefully and receiving him with open arms. My tears were bitter but my very being wanted to keep crying that way. It was the first time I felt I was being heard, the first time my deepest thoughts and feelings were let out to someone who understood me! It was my first time encountering a manifestation of God. To this day I can recall what was going through my mind. Part of me was quite ashamed of what was happening as I was the only guy in the crowd crying hysterically while some joyful song was being played. The other half of me was telling and indeed begging me to let it happen. It was a controllable uncontrolled event in my life. Now I know for sure that it was His allowing me to encounter His Fatherhood. The Spirit of adoption came into me. Even before I understood God’s love through an understanding of Christ dying for me, I knew that God loved me as a Father loves a son.



In that same year I slowly came to realization that He is the God of whole universe. I learned little-by-little about repenting from my evil, sinful, and definitely helpless nature and receiving Jesus as my God. To be honest, I never truly understood at that time the meaning and application of His death. I just knew that what He did was for me—unanticipated and totally undeserved. This knowledge caused me to transfer my allegiance from myself, leading my life in the pointless way I previously did, to God and His plan for my future. God gave me a discomfort with my sin and even a dislike for the expressions of my sinful being—drinking, fighting, sex and hurting others. In fact, God miraculously delivered me from alcoholism in an instant and I’ve never been in bondage to it again. My awareness of sin was increasing, yet believing that I was saved then was another struggle. It had a lot to do with church tradition which emphasized the possibility of not getting saved even if one came to Christ and how no one knew for sure if one was saved or not. However, in 1994 that I met a missionary from India who taught me of God’s simple and mighty salvation plan. Although salvation may require a human response, it is that “power of God unto salvation for everyone who believes” that is not shaken when the human belief shakes. My eyes were opened and my heart was relieved again. I learned that God is the author of the salvation process and He does not do a haphazard or weak job. I merely had to do my part in the conversion process, as a participant in the covenant. He has already accomplished His part of the covenant on the cross! I believe to this day, fourteen years since my conversion, that there was nothing that I did to help myself get saved or to be chosen.



Just being saved was not enough for me in comparison to what my salvation meant to me. In gratitude I gave God all my plans for the future. I had to dedicate my whole life to His service.






Theological Interpretation of My Conversion Experience



First of all, whether immediate or long-term, conversion is a miracle process. It involves many wonders, much excitement, and hidden truth operating behind the scenes. Overall, my conversion was a process that spanned almost three years. Two events stand out as life-changing that served to awaken and speed the conversion process. The first event was the night in the concert hall where I encountered the love of Father God. The second was encountering the advocate from India and being assured of my salvation.



Although the crisis I had been in was enough to break my pride, without a quest for truth the stage of encounter would, most likely, not have been successful. The encounter stage not only gave me an opportunity to interact with authentic Christianity, it was also food and water to my soul in my search for the knowledge of God.



The process was not one of being converted again and again, but rather realizing what had already happened and what He had already done for me. It had and still does its deconstructive and reconstructive work. Orlando E. Costas described it well: Christian conversion is a “journey into the mystery of the kingdom of God, which leads from one experience to another.”[1] There is much to know and much to understand in reflecting on what happened and why. One thing I do know is that He did it for me on the cross.



[1] Orlando E. Costas, “Conversion as a Complex Experience,” Gospel in Context 1, No. 3, 1978, 16.