Metabolizing Rejection & Getting Back on Mission

29 03 2012

Dear Craig,  …you really find the wrong person. I am so sorry. I think you should spend more time on the other people, and I am not the right person…  I am very very sorry for this, and I hope you enjoy your life.

Rejection has many faces.  It comes to visit us if our passion runs counter to prevailing attitudes and actions.  Rejection can sit like a bitter pill in the soul for church planters.  We will become sick if it not metabolized or digested.  After an enjoyable conversation with a bright UBC scholar, I was served the most gentle rejection.  It was even accompanied by a blessing, “I hope you enjoy your life.”  Yet, I felt the weight of it in my gut.

Jesus was familiar with rejection.  His rejection ultimately became the pathway for our inclusion in the Kingdom of God by grace.  However, the great purpose attached to his experience did not shield him from the pain.  Researchers confirm that social rejection lights up the brain as if we have been punched in the gut.  It hurts!

When Jesus went “home” he experienced rejection as he lived out his Heavenly Father’s purposes (Mark 6:1-13).  After he taught in the local synagogue, Nazareth could not deny the greatness of his teaching or his works.  However, Nazareth would not accept him.  They rejected Jesus.  In the the anatomy of their rejection they got really personal.  They raised suspicions about his birth.  They limited him because of his training as a carpenter.  They compared him to the rest of the family.  And in the end they took offense at Jesus.

Planting the Gospel dominates our disciple-making journey at UBC.  Sharing what God has done through the birth, death, burial and resurrection of Jesus sometimes provokes rejection of not only the message but also the messenger.  Because rejection strikes at the heart and generates fear, I have found it helpful to look closely at how Jesus metabolized rejection.

1.  He recognized it.  He said, “A prophet is not without honour, except in his hometown and among his relatives and in his own household.”  vs 4

2.  He refrained from provoking them further.  Jesus began to withdraw.  “And he could do no mighty work there, except that he laid his hands on a few sick people and healed them.”  vs 5

3.  He marveled at their unbelief.  vs 6  Jesus reflected on their rejection and found their unbelief surprising for it was contrary to what had been revealed to them.

4.  He got back on mission.  Jesus set out and “he went about among the villages teaching.  And he called the twelve and began to send them out two by two…”  vs 6-7

5.  He equipped the disciples for rejection.  “And if any place will not receive you and they will not listen to you, when you leave, shake off the dust that is on your feet as a testimony against them.”

Jesus knows the spiritual warfare connected with rejection makes disciples vulnerable.  When rejection sticks to us we are in danger of anger, discouragement, vengeful thinking, and perhaps even abandoning the mission and the message of Jesus.  The prophetic act of shaking the dust off was meant to “shake off” the slime of rejection for the benefit of the disciples.  And the act also served as a note of caution and an invitation to those who rejected them to reconsider.  At Origin we are seeking to be a Gospel-shaped church.  Thank you for your support and prayer for us.  As you pray, ask the Lord to give us grace to metabolize rejection when it comes and then to get back on mission.

(This article was first published in the April 2012 edition of the WestCoast Challenge, a publication of the WestCoast Baptist Association.)


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On Discipleship

15 03 2012

This past week I continued preaching from Mark 8 at our weekend worship gathering.  The passage is a hinge text for the whole Gospel of Mark.  It is a hinge between seeing the power of Jesus and seeing the weakness of Jesus.   It turns us from the question of Who is Jesus? to the question of What kind Messiah will Jesus be?  In the answer to those questions we realize what it means to be Jesus’ disciple.

I did not share all of the following quotes in the sermon, but I have been affected by them.

“The disciples cannot know who Jesus really is without accepting the necessity of his suffering and death.  And they cannot be his disciples unless they accept that fate for themselves.”  William Lane

“To deny oneself is to be aware only of Christ and no more of self, to see only him who goes before and no more the road which is too hard for us.  Once more, all that self-denial can say is ‘He leads the way, keep close to him.’”  Bonhoeffer, Cost of Discipleship p. 97.

“The cross is the heart of the gospel, and bearing a cross is a central requirement of discipleship.”  David Garland, NIV Commentary

Are you beginning to see how radical Jesus is?  It’s not a matter of saying, “I’ve been a failure, I’ve been immoral, so now I’m going to go to church and become a moral, decent person.  Then I’ll know I’m a good person because I am spiritual.”  Jesus says, “I don’t want you to simply shift from one performance-based identity to another; I want you to find a whole new way.  I want you to lose the old self, the old identity, and base yourself and your identity on me and the gospel.”  I love the fact that he says “for me and for the gospel.”  He is reminding us not to be abstract about this.  You can’t just say, “Oh, I see: I can’t build my identity on my parent’s approval because that comes and goes; I can’t build my life on my career success; I can’t build my life on romance.  Instead I will build my life on God.”  If that’s as far as you take it, God is almost an abstraction; and so building your life on him is just an act of the will.  The only that can reforge ad change a life at its root is love.

 

Jesus is saying, “It’s not enough just to know me as a teacher or as an abstract principle; you have to look at my life.  I went to the cross–and on the cross I lost my identity so you can have one.”

Once you see the Son of God loving you like that, once you are moved by that viscerally and existentially, you begin to get a strength, an assurance, a sense of your own value and distinctiveness that is not based on what you’re doing or whether somebody loves you, whether you’ve lost weight or how much you’ve got.  You’re free–the old approach to identity is gone.”    Timothy Keller, King’s Cross, p. 105.

 


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Quit small expectations

2 02 2012

If a single mustard seed was sitting on the table you would miss it.  However, you won’t miss the big shrub growing in your garden.  The parable of the mustard seed in Mark 4 conditions us as followers of Jesus to quit underestimating the impact of the Kingdom of God as its announced and displayed in the context of our usual relationships.

30 And he said, “With what can we compare the kingdom of God, or what parable shall we use for it?31 It is like a grain of mustard seed, which, when sown on the ground, is the smallest of all the seeds on earth,32 yet when it is sown it grows up and becomes larger than all the garden plants and puts out large branches, so that the birds of the air can make nests in its shade.”  Mark 4:30-32

3 observations:

  1. This big shrub was not a usual garden plant.  However, Jesus has it planted in the frequently visited place — the garden.  So it is with the Kingdom of God, when we proclaim the Kingdom through the Gospel of Jesus, it is to be in the normal pathways of our lives.  Our relationships in the normal patterns of study, work, life, and play become our “garden” for the Kingdom of God.   Quit diminishing the value of your normal and usual relationships.
  2. The seed contains immense potential.  Although the seed is not the focus of this parable it is important to note that the big “change” that is the focus of the parable starts with the seed.  Mark 4 has conditioned the followers of Jesus to view the seed as the Word of God — the word of the Gospel and the Kingdom of Jesus.  The Gospel story of Jesus’ life, death, burial, and resurrection has a power of its own to bring change in the lives of people.  Quit diminishing the value of the Gospel.
  3. The growth of the Kingdom is not only for our benefit.  Jesus describes the impact of the seed’s great growth as the creation of a refuge for the birds of the air.  Jesus may be drawing an allusion to the birds of the air references in Ezekiel and Daniel.  The nations shall take refuge in the Kingdom of Jesus.  We don’t get to choose who we are nesting beside.  By design others are to benefit from the change occurring in the lives of those who take refuge in Christ.  Quit diminishing the Kingdom call for open engagement with people who are “not like you;” then, we will experience the blessings of the Kingdom of God together.

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The end of fate

16 12 2011

The Christian world view is vitally optimistic.  Our Sovereign God has purposes that prevail and glory that will be manifest in all Creation.  He has granted the human experience a capacity that was not meant to be ruled by fatalism.

1 Then the word of the Lord came to Jonah the second time, saying,2 ”Arise, go to Nineveh, that great city, and call out against it the message that I tell you.”3 So Jonah arose and went to Nineveh, according to the word of the Lord. Now Nineveh was an exceedingly great city, three days’ journey in breadth.4 Jonah began to go into the city, going a day’s journey. And he called out, “Yet forty days, and Nineveh shall be overthrown!”5 And the people of Nineveh believed God. They called for a fast and put on sackcloth, from the greatest of them to the least of them.  Jonah 3:1-4

Our active participation in life with Him means we become authors in His story.  The story of Jonah is not just about a city that repents (Jonah 3) but it is also of a man who has trouble with the character and will of God.

Culture, nationalism, prejudice, and love of self, conspire to create resistance.  When violence and oppression is normalized we yield to fatalism.  The “good” act like “those evil people” will never change.  The “evil” act like they have run out of choices.  Until God interrupts our lie, we will not know the end of fate.

God gave grace to the king of Nineveh.  The king recognized a God who was rightly angry.  We would say there is a God who cares that all is not right in the world.  The king said, “Who knows?  God may turn and relent and turn from his fierce anger, so that we may not perish.”

Fate would require no opportunity.  But we have a God who creates opportunity.  For three days His prophet traversed that great city with a warning.  The city repented  This is the end of fate.  People can change.  They can be changed through an experience of the grace of God.

Ultimately we have Jesus who traversed heaven and earth to conquer the greatest liar and prince of death, Satan.  Jesus is the end of fate.  He invites us into His Kingdom of life.

Thank you Lord for the grace to hear and know you.


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missional pastors

5 12 2011

Tod Bolsinger responds to Gali on chaplains today:

But increasingly, this is not the mission of the church today. In a post-Christendom context, the metaphor of pastor as healer, chaplain, or curer of souls is inadequate to the task and literally killing the church.  Churches that continue to cling to a Christendom context and expectation for pastors (as seen mostly in mainline churches like my own) are dramatically in decline and becoming increasingly irrelevant to the changing cultural contexts that are far more like a mission field in the first century than the cultural contexts of the most recent past centuries for which Galli (and most of us, frankly—even me) pine nostalgically.

But that day is gone.

The Missional Movement, as originally inspired by the insights of Lesslie Newbigin expressed theologically by Darrell Guder and others, has given rise to an entirely different understanding of a pastor as the leader of a people in mission.

In this post-Christendom context, the congregation, not the pastor, is the embodiment of Jesus (literally “the body of Christ”).  The congregation, not the pastor, is the true ‘healer of souls’ going into the world to demonstrate and proclaim the reign of God.

Read more here.


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chaplains today

2 12 2011

Mark Gali writes of the need for more chaplains:

We find ourselves in an odd period of church history when many people have become so used to large, impersonal institutions that they want that in their church as well. Thus the attraction of megachurches, where people can blend in and not be seen if they want. Many thought leaders who ponder church life naturally end up championing massive institutions and denigrating (inadvertently, to be sure) the healing of hurting souls. And this in a community whose theology is supposedly grounded in the universal and cosmic love of God who gives attention to each of us as individuals.

There may be something else going on as well. A chaplain is a minister in the service of another. A chaplain at a hospital or in the military is clearly not the highest ranking member of the institution, clearly not the person in charge of running things. The chaplain’s job is defined by service—service to the institution’s needs and goals, service to the individuals who come for spiritual help. The chaplain prays for people in distress, administers sacraments to those in need, leads worship for those desperate for God. In short, the chaplain is at the beck and call of those who are hurting for God. He’s not his own man. She is not her own woman. There’s no mistaking a chaplain for an entrepreneurial leader, a catalyst for growth. No, the chaplain is unmistakably a servant.

Read the whole article here.


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I want a career…

24 03 2011

You know the moment.  The person across from you has been talking away and the moment is serious.  But your mind is light-years away from their concern.  Rather your mind has been hijacked by another concern.  In fact you showed up for the conversation with another agenda.  And finally the person takes a breath and you cross the threshold and carve out a doorway to your heart.  ”I want… Please tell… Do this for me!”

People like me interrupted Jesus. He often used the moment to address the heart concerns of many other people.  In Luke 12 Jesus had been teaching the crowd to avoid hypocrisy by trusting God with their fears, when a man in the crowd revealed his distress.  “Teacher, tell my brother to divide the inheritance with me.“

Practical Security

An inheritance in Jesus’ day was most often held in the family property or land holdings.  Traditionally the first son would receive two-thirds of the property as his inheritance.  The remaining one third would likely be sold and divided among all else who had a claim to it.  The “wisdom” of this approach developed out of the desire to maintain the ability of at least one member of the family to secure a future, a lifestyle, and an income for the family through the property that remained.  This younger brother’s request was likely driven by the desire to also have some security for the future.

When I poll University students at UBC and in Vancouver as to why they are pursuing school, its most often because they “want a good job” in the future.  They want a career that will bring some sense of security for themselves and for their family.  Although “the career” may be fading as a sure promise of security, it still holds power over many–especially those who are about to graduate.  The stress created moves them into the realm of worry.  Worry habituates us to what Jesus calls greed and a view of life because it rules out God from the equation.  Worry moves us to the center and displaces Christ.

Greed Consumes

A flashback to Wall Street reminds us that our societal message is that greed is good.  However, Jesus tells us “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.” Luke 12:13  A career can be a wonderful journey.  However, we can miss the joy of work and the real purpose of life when wealth position, and security become the end-goals.  The story Jesus told of a  successful rich man getting ready to retire, yet dying “prematurely” was meant to confront the prevailing narrative of both brothers and the rich and poor in the crowd.  Life is about more than securing wealth for ourselves; wealth will fail us; life is about being rich toward God.

What happens when greed dominates life?

1.  My wants exceed my needs and become supreme.
2.  I will use people rather than love people.
3.  I will sacrifice the most important for the mundane.
4.  I will have a shrinking faith in God and His providence.
5.  I will create a self-righteousness that allows me to judge others who have less.
6.  I will fail to enjoy giving.
7. I will view hospitality as a chore or a way to ingratiate myself to others.
8. I will be possessed by my possessions.
9. I will be deceived into become small and insignificant rather than great.
10. As greed is a form of violence I will become habituated to injustice.
11. I will be persistently pre-occupied with security and therefore fear-full.

Jesus secures life

Greed is contrary to the knowledge of God.  In fact Jesus’ view of life and career is so different from ours and He knows it.  In light of who God is Jesus then exhorts His disciples:

1.  Not to worry about their life; what they will eat, drink, or wear.

2.  Not to set their hearts on what they will eat, drink, or wear.

3.  To pursue the Kingdom of God.

4.  To live generously–to sell their possessions and give to the poor.

So when thinking about our careers, Jesus would have us re-examine the question of WHO we are living for.  If we are at the centre you can be sure greed will find open space to take root.  If Jesus and His rule and reign is at the centre greed will find little rest.  I pray that we would truly know Jesus.  ”For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich.”  2 Corinthians 8:9  When Jesus tells us to pursue the Kingdom first, he then reminds us that our loving Heavenly Father has in fact and will continue to “give you the Kingdom.” Luke 12:32  Jesus has secured what a career will never give us.


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On Death and Dying at UBC

8 02 2011

Blaise Pascal commented on the propensity of people to avoid the great issues of life.  “Being unable to cure death, wretchedness and ignorance, men have decided, in order to be happy, not to think about such things.  We run heedlessly into the abyss after putting something in front of us to stop us from seeing it.” (Pensees)

Plans to construct a fifteen-bed hospice in the UBC campus community have been delayed because of concerns by local residents.  The concerns fall into two categories: 1. Investment anxiety–will the proposed hospice reduce property values?  and 2. Death anxiety–will proximity to death and the dying bring misfortune to the residents because of exposure to ghosts or “bad luck?”  The residents in question believe the proposed project is culturally insensitive and inappropriate for the University to pursue.

I believe it is appropriate for the University to lead its community both intellectually and practically into the compassionate care of the dying.  In doing so I believe they will help us all live better.  As Gay Klietzke writes recently in the Vancouver Sun,

If we judge a society by how it treats its weakest, we would currently have to give Vancouver’s a failing grade. We provide schools, swimming pools and yoga studios to support the living in every neighbourhood, but fail to provide hospice homes and supporting programs that would allow the dying a similar opportunity to live their lives fully in their communities, to the end.

In addition to our vision, we have a dream: A hospice home in every neighbourhood in Vancouver. Not only would this fulfil a need, but it would also assist in normalizing the natural cycle of life. A cultural shift away from viewing death with aversion and fear, to a healthier focus on living life as fully as possible, to the last breath, will be a welcome result.

We live in an international city that is admired by many across the globe. By creating a ‘hospice culture’ in Vancouver we would model a culture of compassion for the world at large to follow.

As a church pastor and as a chaplain, my perspective on death and dying is being shaped by the Gospel of Jesus.

1.  The Gospel challenges our preference for the strong.

Generally those who are dying are viewed as “weaker” than the rest of us.  However, compassionate society recognizes the continuing worth and value of people even if they are not perceived to be a big contributor.  In fact Jesus indicates that our care for the weaker reflects the very heart of God for people.

In His great parable of The Judgement known as the Sheep and the Goats, Jesus said, “Then the righteous will answer him, saying, Lord, when did we see you hungry and feed you, or thirsty and give you drink?38 And when did we see you a stranger and welcome you, or naked and clothe you?39 And when did we see you sick or in prison and visit you?40 And the King will answer them, Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.”  Matthew 25:37-40

The Gospel compels me to recognize God’s solidarity with the weak, poor, sick, and dying and their enduring value because of His love for us.  The movement toward hospice leans into this value and confronts our culture.

2.  The Gospel confronts our  preference to ignore our own mortality.

Our society has gone to extraordinary lengths to insulate itself from the reality of death.  The Gospel is God’s intervention in human history and participation in death, even death on a cross through Jesus Christ.  If Jesus was not spared the reality of death I am compelled to take seriously the reality that I am going to die.  Jesus regularly told stories of disturbance built around the reality of death and God’s judgement; these stories were intended to disturb the hearer’s misplaced sense of security.  Security in life would not be had by ignoring death, but rather by letting death compel one to think seriously about Jesus’ teachings and their implications for how we live.  Jesus used death to provoke awareness of our resistance to the first commandment.

We do a dis-service to  ourselves and the dying when we avoid death.  During a season in which people require honour they receive shame.  The “living” live without wisdom; we overvalue the small things and ignore the ultimate questions.  Hospice creates the space for a community to participate in the seasons of life and metabolize the lessons for living that dying may give us.

3.  The Gospel frees us from unmitigated fear of death and the forces of darkness.

In general, our western cultural and societal intellect tells us that “there is nothing else out there.”  However, we do maintain a curiosity about what others do accept as real.  ”Superstition” and fear of spirits, darkness, evil, or bad luck is not difficult to uncover in our media.  Therefore, everyone of us who has experienced a wave of unmitigated fear in the middle of the night should find some empathy with our neighbours who fear that the presence of the dying will usher them into the presence of ghosts.

The Gospel declares that Jesus is Lord of both the living and the dead.  By faith in Jesus, the same power that delivered Him from death in His resurrection delivers those who believe from the powers of death.  The Apostle Paul inspired by the grace that has ushered him into a relationship with Jesus writes:

“Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?36 As it is written, For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.  37 No, in all these things we are more than conquerors through him who loved us.38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers,39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.”  Romans 8:35-38

While the Gospel also compels the followers of Jesus to fight for life, we also know that in Christ the sting of death has been removed.  Though death comes we know our final address is secure.  For the follower of Jesus death is not just the end.  Rather death for the Believer is a type of healing–in that we are then ushered into Jesus’ Presence, our faith becomes sight and we continue to enjoy the full benefits of eternal life in Christ.  Jesus said, “I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life.”  John 5:24

While we may not “enjoy” being confronted by death and our own mortality, the Gospel of Jesus will gives courage to receive the gifts hospice brings to our communities and to participate in the development of communities full of compassion and wisdom.

 


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Love & Rejection

31 01 2011

“Heaven has no rage like love to hatred turned, nor hell a fury like a woman scorned.”  William Congreve, “The Mourning Bride” 1697

Any serious consideration of love must confront the experience of rejection.  Those unprepared for rejection will be surprised by it and unsure of how to get back up and into loving others.  Most of us live measured lives dominated by our efforts to avoid being rejected.  Rejection comes in small doses and large.  Even while Jesus equipped the disciples to pursue His mission with sincere love, he prepared them for rejection.

Rejection hurts.

Really.  It really hurts.  When you’ve been ignored, passed over, snubbed or outright dissed, the experience creates physical symptoms.  In fact, according to Matt Lieberman and Naomi Eisenberger of the University of California, Los Angeles, the same part of the brain “lights up” when we experience emotional pain as when we experience physical pain.

Turn to Jesus when you feel rejected.

Strange thing: when you follow Jesus into His mission of love and Gospel life, rejection lurks.  Even though Jesus had instructed the disciples on how to respond to rejection (Luke 9:5) at this stage of His ministry, they quickly forgot it under the initial pain of rejection.  ”Lord, do you want us to tell fire to come down from heaven and consume them?”

Before we condemn the disciples, do you remember the vengeful desire that rose up in you when you were rejected?  When you tried to move toward another person with love and kindness and they rejected you?  When you spoke of your life with Jesus and the good news of the Gospel and they rejected you?  It hurts. And that hurt is actually compounded by our memories of previous hurt laid upon us in rejection of the past.  Fortunately, the disciples’ relationship with Jesus as Lord prevailed.  Before striking out, they asked Him.

Not speaking with Jesus about our pain in rejection ushers us into some damaging scenarios: patterns of denial and the inability to connect with others, idolatry and patterns of destructive and selfish management of our pain.  The Disciples were right to speak with Jesus first.

Rejection and growth.

“But he turned and rebuked them.  And they went on to another village.”

Jesus can refine your character, your love, and your faith when you have been rejected.  Jesus rebuked the disciples for their vengefulness (Luke 9:55) Genuine growth as a person of faith on mission with Jesus requires the grace of God.  When rejected we realign our heart with Jesus–the one who experienced profound rejection at the cross (Isaiah 53) and then by His grace and the power of the Holy Spirit we continue with Him in His mission (Romans 5:1-5).

If you have experienced persistent and profound rejection from those from whom you had expected great care and love, I pray that you would progressively know that healing work of Jesus Christ in your live.  If you have committed yourself to the mission of Jesus I pray that when you are rejected you will look to Jesus for cues on how to respond so that you leave room for the grace of God to work in your life and in the one(s) who rejected you.


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The Soul of Hip-Hop

25 01 2011

I’m making my way through Daniel White Hodge’s book, The Soul of Hip Hop: Rims, Timbs and a Cultural Theology.  Hodge declares with Russell Potter that Hip Hop is the voice of post-moderns.  Its definitely the defining sound on the edges of the last twenty five years of my life.  He identifies four key postmodern elements.  The following is directly from the book, pages 67-68.

1.  Restoration.  The goal of Hip Hop culture, especially in many spoken word venues, is that the authentic self be restored and built up from its broken state.

2.  Self-awareness.  For Hip Hoppers, to be self-aware simply means to go deeper into who you are as a person while continually being transparent and open to new ideas.  This is nothing new for Christians either.  Jesus challenges us to probe deeper and ask the hard questions by giving us multifaceted parables and complex statements about his gospel message.

3.  Power, control and institutions.  Most of the people I interviewed who agreed that no matter the type of rap genre, “questioning authority” still remains widespread.  Hip Hop continues to ask the question, “Whose authority/power/institution should we follow?  And what makes them right?

4.  Recovering empty answers.  Hip Hop is about making some “right” in a world that is not “right.”  Rap artists such as Tupac, Ice Cube, Church D. Eminem and David Branner challenge the broken promises given by politicians, church officials and other people in control.  A crucial scene in the film Freedom Writers (2007) takes place when students ask why they should “respect” the teacher.  Was it simply because she was a teacher–in charge, having institutional authority?  The students then proceeded to break down their life and struggles and how so many “adults” had let them down.

Hip Hop culture speaks for those who need a voice in the public sphere.  Many urban youth do not have this “voice.”  Rap music and Hip Hop culture provide that outlet and medium in which to argue, love, hate, yell, whisper, chill, eat, sleep, walk, talk, confide and build community in a postmodern world.  This function of Hip Hop culture is not articulated by many living in the ‘hood; it is more felt than talked about.  But suburban youth are looking for that transcendence too.  The postmodernism of Hip Hop gives meaning, voice and connection to a widespread community–Black, Brown and White, urban and suburban, wealthy and poor alike.

 


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