Thursday, December 16, 2010

Review of Gabe Lyons' book, The Next Christians

Review of Gabe Lyons’ book, The Next Christians
What’s Missing from Gabe Lyons’ book, The Next Christians: How a New Generation is Restoring the Faith?
Dr. Kevin Shrum

Gabe Lyons’ book, The Next Christians, is an excellent read. It is provocative. Having consumed his co-authored book, unChristian, I read Lyons’ new literary offering with great anticipation. Lyons argues several points in describing what the next generation of Christians will look like in word and deed. First, Lyons argues that the old forms of Christianity in Western civilization, especially in ‘Christian America’, are passing away and are being replaced by what Lyons calls ‘next Christians’ with new modalities of cultural engagement. I agree.

Second, he argues that these ‘next Christians’ are guided by the goal of ‘restoration’ as they seek to restore all things as intended in God’s original creative purposes. Lyons views the ‘kingdom of God’ as the restoration of all things to their intended purposes.

Finally, Lyons argues that these same ‘next Christians’ are guided by a concept he calls the ‘power of the ought.’ That is, ‘next Christians’ focus on how things ‘ought’ to be rather than how things really are – they are more hopeful and positive than previous generations as they engage culture through restorative means. The driving force of the life of a ‘next Christian’ is pursuing how things ‘ought’ to be rather than focusing on the negatives of the present. In the end, Lyons states that when ‘next Christians’ begin to act in this restorative, ‘oughtness’ manner the embarrassment of wearing the Christian label will be removed, thus, paving the way for a new era of evangelism, missions, even conversions.

Lyons proposes that the means by which ‘next Christians’ engage the culture will be multifaceted: they will be provoked by what they see, but not offended; creatively involved, but not critical of culture; called, but not rigidly employed; grounded, yet not distracted; in community, not alone; and, countercultural, but not relevant. In other words, ‘next Christians’ will creatively engage the world in seeking the goal of kingdom restoration in every area of influence – among individuals as well as the media, politics, business, art, music, etc.

But after reading The Next Christians, and even re-reading parts of the book several times, I walked away asking myself, ‘Why do I sense there is something missing in this book? Who doesn’t want to restore things? What believer among us would openly say they don’t want to engage the culture, or help the poor, or help the sick?’ Again, I asked myself, ‘What’s missing from this otherwise excellent book?’ Let me answer my own questions with a set of questions that were provoked by Lyons’ book.

First, when did the goal of Christianity become removing the ‘embarrassment label?’ I understand Lyons’ concern over embarrassing Christians if he means the silly and cheesy attitudes and behaviors some Christians display in public and private. Yet, the ‘taint’ of being a Christian will never be completely removed because the gospel itself is both offensive and redemptive, cold-blooded truth and warm-hearted mercy, inconvenient precept and massive amounts of grace. If Lyons is referring to the embarrassment that comes from some non-Christian words and deeds offered up by Christians, then I concur. But if he is suggesting that the ‘embarrassment’ or ‘oddness’ of wearing the label of ‘Christian’ can be fully removed due to the nature of the subject itself, he is sadly mistaken and has forgotten what Jesus said (Jn. 15:18), “If the world hates you, know that it hated me before it hated you.”

It’s not that Christians should go looking for a fight (a.k.a. the idiot, Pastor Fred Phelps) or that we should be intentionally rude, prudish, and arrogant because we “have the truth!” We are to live in humble peace with all men if at all possible, doing good to all people, especially to fellow believers (Gal. 6:10). Yet, the offensiveness of the gospel cannot, must not, be removed. It is offensive to live the gospel because of the gospel itself, which tells us that we are sinners by birth and by choice; that left to our own devices we remain under the condemnation of God; and, that no amount of beauty, art, social engineering or cultural engagement can change my sinful heart. The gospel of Jesus Christ alone redeems, forgives, makes righteous.

The gospel is embarrassing because the gospel graciously and audaciously announces, if you will, the ‘Emperor has no clothes,’ that we are destitute sinners, uncovered before a holy God, albeit we are ‘abercrombie and fitch’ wearing rebels. If our goal is to make wearing the label ‘Christian’ ‘un-embarrassing’ then we have more problems than the biblically illiterate Christians who fill many of our churches. We may have a problem with the redeeming, offensive, gracious, stumbling block of the gospel itself (1 Cor. 1:18).

Second, is the goal of the kingdom of God restoration or regeneration? I’m not trying to split theological hairs here, but there is a difference between these two words. When using the word ‘restore’ Lyons seems to be arguing that the goal of the gospel is to put things as they were prior to the sin of our first parents. While an admirable goal, is this really the consummate, overarching goal of the kingdom of God and the gospel? Is this a burden we can bear? Does restoration have more to do with cultural and social renewal than personal regeneration? Is this kind of restoration even possible? The reason restoration may be a well-intended, but misguided goal is that until God makes all things new (Rev. 21:5) we remain locked in a world under the curse of sin. We will never be able to ‘restore’ things as they were. Restoration will lead to frustration because ‘Humpty Dumpty’ has fallen off the wall and cannot be put back together.

Yes, we feed the poor, visit the homeless, fight injustice, dig wells, and engage culture in positive ways. But if restoration is our goal then frustration will be the outcome because the needs of restoration will continue to increase exponentially. Maybe this is why Jesus said that the poor will always be with us (Mt. 26:11). It’s not that Jesus was applauding poverty, hunger, homelessness or trying to retard the need to meet these needs. Instead, he was simply recognizing the ‘chronic’ nature of things that are broken because we live in a broken world. The Christian does feed the hungry, clothe the naked, and ministers to the broken – all in the name of Jesus (Mt. 5:38-42). But, is our goal restoration?

Maybe our goal as believers should be regeneration. Regeneration is the making of a new person in Christ (2 Cor. 5:17), with a new nature, new desires, new purposes. It is the removal of the curse of sin through the power of Jesus Christ. Regeneration makes us new internally and prepares us for that which is eternal. It is the transformation of a person in Jesus Christ. Regeneration does not ignore the social or physical conditions of the individual, but is mindful that ‘real, eternal’ poverty is that of the heart and mind and is the direct result of the curse of sin. Maybe it’s just me, but the word ‘restoration’ leaves me frustrated. It reminds me of liberalism’s desire to do good, but without the gospel.

Having participated in helping feed the poor, clothe the naked, and assist in remedying human suffering, I am keenly aware that a new heart and mind is the ultimate goal of the gospel. How sad it would be to feed the hungry and not give them eternal bread. How sad it would be to clothe the naked only to miss being the conduit by which God clothes the sinner in his righteousness. How sad to dig fresh water wells, only to withhold the life-giving water of Jesus Christ.

Third, is the goal of Christianity the transformation of culture or the transformation of the individual? This is the ‘chicken or the egg’ dilemma. Which comes first? Who among us would not want to transform the community? Who would resist the opportunity to renew aspects of culture so that they comport with God’s purposes? In fact, wherever Christianity has been strong culture has reflected this gospel influence. But is culture our target or human transformation? I suppose one could argue that the two cannot be separated. Even the Reformers (Luther & Calvin) sought to remove the line between the sacred and the secular so that all work was God’s work. So, the cultural influence of the gospel is not to be ignored.

Maybe I can ask the ‘questions of my discomfort’ with Lyons’ argument this way – Did Paul go to Rome to change the culture or preach the gospel? Was his trip to the Areopagus an endeavor in cultural enlightenment or an occasion to preach the gospel? Did the early church set out to engage the culture or to preach the life-transforming gospel so that individuals could be changed who would then live out that new life in cultural engagement? Did Paul ever protest the injustice of abusive tax rates that affected all people, especially the poor (I wish he had)? Was Jesus, Paul, and/or Peter a cultural crusader or a preacher of the gospel of Jesus Christ?

Again, cultures have been and will be transformed and unjust systems will be altered as the gospel takes root deep in the human soul. But if we make the restoration of culture the first and primary goal – the main goal – then I fear that the church will end up frustrated with the outcomes and disconnected from the ‘essential’ nature and purpose of the gospel.

Fourth, why did Lyons’ book leave me with the sense that the gospel itself is missing. I’m not suggesting Lyons doesn’t believe the gospel. In fact, he pays homage to the gospel as the power of God in Jesus Christ to save. Yet, Next Christians reminds me of the contours of liberation theology where the gospel is ‘gutted’ of its righteousness, repentance and faith are downplayed, and the true gospel is replaced by a deed-based gospel that has as its goal the restoration of cultural means. The assumption is that as Christians engage culture sinners cannot help but be changed. It’s kind of like conversion through cultural osmosis. This is why Lyons discounts other Christian modalities, i.e. the Insiders, Culture Warriors, Evangelizers, Blenders or Philanthropists and replaces them with Restorers who will enact Christianity like no previous generation. Maybe this is why I felt that when I finished reading Lyons’ book I had just finished a Tony Robbins book dressed up in Christian garb? Good, practical suggestions for engaging culture – you bet, but with no or little gospel.

Which leads me to my fifth and final question – Does Lyons perpetuate the common sin of postmodernism that C.S. Lewis described as ‘chronological snobbery?’ In essence, is Lyons suggesting that our Christian predecessors got it all wrong and now, at last, our generation will finally get it right? Is Lyons writing with hubris when he intimates that we should completely throw off the shackles of our forefathers and foremothers and embrace a new brand of generous, orthodox Christianity that is less gospel-orientated and more focused on cultural restoration and personal self-help? Is Lyons arguing that previous generations of Christians did not take their faith with them to work, to play, into the arts, into media outlets, etc.? To quote Lyons, the goal of the restorers is “to infuse the world with beauty, grace, justice, and love” as if no previous believers ever attempted this before 1975.

Maybe what we need to restore is the gospel itself. Maybe we need a more clear presentation of the gospel, not less. Lyons suggests that the ‘Restorers’ are commensurate with the Reformers of the 16th century. Really? Calvin and Luther (and disciples) did radically transform many aspects of culture, i.e. education, politics, art, etc. Yet, what Lyons misses is that the cultural transformation brought about by the Reformation happened only after an aggressive and all-consuming recovery of the gospel of Jesus Christ. The Reformers discovered that it was not culture that was at risk of being lost, it was the gospel?

Maybe we have heard too little of the gospel? Maybe our problem is not cultural engagement (Christians have always engaged in cultural commerce for better or for worse). Maybe our problem is that we haven’t been gospel-centered enough. Is it possible that in our efforts to engage culture we have unraveled the gospel itself to accommodate our cultural engagement? Maybe we haven’t been embarrassing enough in our gospel convictions that transforms the soul, our ethics, and our goals and that then causes us to pay our taxes, feed the poor, clothe the naked, confront sex-trafficking, and other social sicknesses. This kind of thinking will keep us from having an appearance of godliness, yet not knowing the power of God (2 Tim. 3:5).

Lyons raises the prospect of William Wilberforce as an example of positive, Christian cultural engagement, a man who almost single-handily helped banish slavery in England. With this example I couldn’t agree more. However, what was the driving force of Wilberforce’s life? While he wrote many letters, Wilberforce wrote only one book, published in April 1797, “A Practical View of the Prevailing Religious System of Professed Christians in the Higher and Middle Classes of This Country Contrasted With Real Christianity.” And what was this book about? It was a commentary on the New Testament doctrines of grace as the sole basis for human renewal and cultural engagement. The basis of Wilberforce’s life and work was a strong, overt conviction in the gospel of Jesus Christ. Wilberforce’s source of cultural engagement was not first and foremost the abolition of slavery, but the liberation of sinful man through the power of the gospel. If Lyons is true to his own example, I’m all for being a part of the ‘next Christians.’ But if Lyons means by restoration the renewal of culture by downplaying the embarrassing gospel, then I fear he will get neither the cultural or individual restoration he’s looking for.

Thursday, December 9, 2010

Why the Virgin Birth of Jesus Christ is Important

Why the Virgin Birth of Jesus Christ is Important
Dr. Kevin Shrum

I am often asked, ‘What is the connection between the virgin birth and the birth of Jesus Christ? Why was the virgin birth the means by which God invaded the world and not another? What does it mean? Does it have any significance for us today? And does it really have any significance for God’s plan of salvation?’ The summary answer is that the virgin birth of Jesus Christ is important to God’s plan of salvation – but why?

The constant questioning of this miracle is connected to the protests against affirming the truth of the virgin birth. Critics have charged that the virgin birth is a mythical concept borrowed from ancient mystery-religions that predate Christianity; it is a borrowed concept that is not really true but that illustrates the birth of a deity. The problem with this argument is that Jesus’ divine nature does not depend on the virgin birth; it was simply a unique way to introduce God into history.

Others have noted that the texts in Isaiah (7:14; 9:6) that prophesied of this event refer not to a virgin but to a young maiden. The implication is that the ‘virgin birth’ was a literary technique/device used by the biblical writers to note that something special was taking place, but with the assumption that Mary would be impregnated the ‘normal way.’ Of course, this was a surprise to Mary who herself asked the angel Gabriel, “How will this be (to conceive a child), since I am a virgin?” (Lk. 1:34) Some have even gone so far as to assert that Jesus was the illegitimate child of a Roman solider who violated Mary and that the ‘virgin birth’ concept simply covered up this travesty. Even some within the ‘believing community simply ignore the virgin birth asserting that it has no real significance.

For us moderns, the virgin birth is difficult to understand because, as one gentleman said to me, ‘I think it was impossible for Mary and Joseph to control themselves; there’s no way they would stay pure until Jesus was born.’ It seems to me that this is a case of projecting 21st century morals onto 1st century people.

Let me give four reasons as to why the virgin birth is important.

First, the virgin birth affirms the unique nature of Jesus as the God-Man. The virgin birth gives clarification to the great doctrine of the dual nature of Jesus Christ – He was both God and Man fully and simultaneously in the incarnation. With an earthly mother and a heavenly Father (Lk. 1:35-38), the unique birth of Jesus fulfilled every prophesy concerning the coming of the Messiah (Mt. 1:22) – that he alone would be God and at the same time man and that God had come to rescue His people from their sins by doing so in human likeness (Phil 2:5-11) so that he could identify with them in every facet of life and temptation (Heb. 2), yet remain the perfect sacrifice for sin (2 Cor. 5:21). This is why Jesus was given two names at his birth – Jesus and Immanuel (Mt. 1:21-25). The one referring to his human connection to the deliverer Joshua and the other describing exactly Who it was that had come to deliver us – God himself.

Second, the virgin birth affirms that the One who has come to save sinners is holy. In fact, Luke 1:35 reminds us of the angel’s response to Mary’s inquiry as to how she would become pregnant having been with no man, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy – the Son of God.” Wow! The term ‘holy’ refers not only to the ‘other nature’ of Jesus Christ – he is God – but to the purity of his coming. Though scandalous to the outsider and uninformed, there is no taint of impurity with Joseph or Mary. Joseph was tender and pure toward Mary until after Jesus’ birth (Mt. 1:25) when they produced more children the natural way (Mt. 12:46; 13:53-56). Further, Mary’s purity of heart is exhibited in her Magnificat – song of praise (Lk. 1:46-56). While Catholics may reach too far in asserting Mary’s ‘Immaculate Conception’ as sinless woman, along with Jesus’ own sinless perfection, we can squarely affirm that Mary and Joseph were holy – set apart vessels – for the coming of a holy, sinless, and perfect God. The virgin birth places the emphasis on the Holiness of God and the purity of his coming.

Third, the virgin birth not only affirms Who it is that came to save us, but that God alone did it. The term and title ‘Immanuel’ is astonishing (Mt. 1:23). The virgin birth reminds us that it is not just another Judge, King, or prophet who has come to fulfill God’s redemptive plan – it is none other than God himself who has come. No other Judge was born this way; no other King was manifested in this way; no other prophet appeared on the scene of history in this manner. God did not send someone else to do his redemptive business – He came himself through a virgin. The virgin birth reminds us that God did it. This is why in Luke 1:37 the angel Gabriel told the stunned and surprised Mary, “For nothing will be impossible with God.” The virgin birth of Jesus Christ has the fingerprints of God all over it. Who else would save sinners this way but God?

Fourth and finally, the virgin birth affirms Luke 1:37 – that God makes the impossible possible by connecting promise and fulfillment. This verse reads this way. The angel told Mary, “For nothing will be impossible with God.” This is a direct quote from Genesis 18:14. Do you recall the scene? God had called Abraham and Sarah to be the progenitors of a new people, yet they were old and barren. But, God supernaturally enabled Abraham and Sarah to have a child naturally. In doing so, God fulfilled his promise of a child who would be the down-payment in a redemptive plan that would culminate in the birth of Jesus Christ. This is why Jesus Christ is often referred to as the Son of God, the God and Father of our Lord and Savior, the God of Abraham, Isaac and Jacob.

The power of God to make the impossible possible was also fulfilled in Zechariah and Elizabeth (Lk. 1:5-25). They, too, were old and barren, yet God gave them a child, John the Baptist. Like Isaac, John the Baptist was a naturally produced child enabled by the supernatural work of God so that God alone would get the credit (Lk. 1:64). The virgin birth of Jesus was the summa of God’s miraculous work – God came to earth in a supernatural way (Mt. 1:23) – “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel (which means, God with us).” What is most important about the virgin birth of Jesus Christ is that it reminds us that God did what seemed impossible – he came among us, fulfilling his promise to save sinners, making unholy things holy. This is the importance of the virgin birth.