God, our Creator and Guide:

Today, we remember.

We remember that day, the 11th of September 2001. For many of us, we vividly recall exactly where we were and what we were doing when all hell seemed to break loose. As those planes collided into the steel and glass of the World Trade Center Towers, we shook in disbelief and then with shock as the fire and smoke poured through New York’s streets – with thousands of our fellow citizens on the run that crisp, blue sky morning.

We remember how we felt as another jetliner careened into the Pentagon. Pandemonium and fear ensued. We stood in horror as the tragedy unfolded before our eyes across the airwaves of television and radio.

Pennsylvania’s countryside was quiet – even still – until suddenly a fourth plan collided into the beautiful soil. Death and despair were palpable in the air. “What is happening!?” we all wondered.

Yet through the flames, haze, and smoke, You filled us with courage and hope. Our brave firefighters, police officers, EMS responders, and myriad military members charged forward into the fight to rescue survivors, ward off other potential attackers, and track down and decimate our foes – the enemies of American freedom and justice. Upon this, we remember… and our hearts swell with the deepest kind of gratitude.

On that day, You turned our minds to what matters most: our unity as a nation, that though we are many different states and all sorts of people, we are one nation under God, indivisible, with liberty and justice for everyone. Our politicians of every persuasion prayed together, wept together, and even sang together on the steps of the Capitol.

You are our refuge and strength, a very present help in times of trouble.

So, today, we remember September 11th – a moment forever seared in our memory. We remember those 2,977 lives lost on American soil.

We ask that You, God, would give deep comfort to those who continue to grieve their loved ones who died on that day. We pray You would reignite our unity, courage, and resolve to live with the strength of those who paved the way before us, so that those who come behind us will, too, revel in the liberty and justice that we right now enjoy.

Guide us, oh great God. Turn our gratitude into bold fortitude, no matter what the future holds, marching forward until our mission is complete.

We remember… and so was ask all of this in Your Almighty, holy name, Amen.

By Chaplain Michael J. Breznau

Many parallels exist between the responsibilities of military chaplains and civilian clergy. However, the challenges and opportunities of military life result in distinct differences within a chaplain’s ministry. The following juxtaposes military chaplaincy with civilian ministry through the four-fold framework of Comprehensive Airman Fitness (CAF).¹ Chaplains must exemplify CAF – mental, physical, social, and spiritual fitness² – not only for their well-being, but also for those they are called to serve.³ While one may argue civilian ministers ought to also exhibit these fitness categories, this paper will prove the features of chaplaincy necessitate a higher level of comprehensive health.

First, chaplains must exude mental fitness: “awareness – adaptability – decision making – positive thinking.”⁴ Certainly, civilian ministers hold a great degree of mental strength. Extensive higher education is often required for clergy. However, chaplains are tasked with a unique role: leadership advisement to commanders and other senior leaders. They must be perpetual learners to provide relevant advice on ethics, morale, and resiliency. Chaplains also continually validate and grow their knowledge through professional military education. In times of combat, chaplains must retain mental fortitude to be a non-anxious presence in the face of fear among the ranks.

Second, chaplains must exhibit social fitness: “communication – connectedness – social support – teamwork.”⁵ Civilian ministers serve congregations of like-faith, and their local communities might represent socioeconomic and ethnic uniformity. However, chaplains serve in an entirely pluralistic environment. They work as servant-leaders for a beautiful harmony of multivalent backgrounds, religious groups, and ethnicities. Therefore, they perform special duties such as providing guidance so that various religious convictions may be accommodated, e.g., beard waivers, dietary restrictions, religious attire, etc. Modeling inter-connectedness as one team on one mission is essential. So, chaplains are to be exemplars of unity within diversity. I have often said that Martin Luther King Jr.’s dream is God’s design for His people. Chaplains are empowered to proclaim and live that dream forward every day.

Third, all military members must prove their physical fitness. Civilian ministers are wise to be in shape. Although chaplains are non-combatants, they must always be physically prepared to go wherever, do whatever, and be with whomever they are called to serve. They will never fire an M-4, but chaplains may ruck miles up a mountain, distribute humanitarian supplies, jump out of a C-130, go through survival training, or endure long days in deployed locations. All these examples may seem daunting. However, chaplains make deep relational connections while engaging their unit with action.

Fourth, chaplains must embody spiritual fitness: “the ability to adhere to beliefs, principles, or values needed to persevere and prevail in accomplishing missions.”⁶ Unlike clergy serving a local congregation with a variety of goals, chaplains serve for the achievement of America’s military objectives. Our work revolves around counseling and coaching Airmen and Guardians in their core values and beliefs, so they are a strong, united force.

Whereas a minister may provide three counseling sessions in a week, an effective chaplain may keep more than fifteen weekly counseling appointments. The nature of the counseling is also intrinsically different. Civilian ministry favors routine counseling and stable life situations. However, military personnel often seek out a chaplain in the face of extreme crisis, emergency, or relational instability. Most importantly, chaplains must practice 100% confidentiality in their counseling.⁷ This long-standing policy provides servicemembers with a safe and trusted space to work through any concern.

Chaplains are mandated to provide religious services and programs aligned with their faith group. They may be active in preaching, teaching, directing liturgy, leading music, or administering sacraments in a similar way to civilian clergy. However, even this setting is extraordinarily unique. Base chapel communities are often comprised of Airmen and Guardians, families with deployed spouses, civilian personnel, and military retirees. The facilities are typically used interchangeably by many different faith groups. The differences abound even further when leading religious services in a deployed context overseas. For example, a chaplain must embrace flexibility as they fly to six or more forward operating bases to lead weekly religious programs, so that our brave servicemembers remain spiritually fit for the fight.

In conclusion, this paper juxtaposed military chaplaincy with civilian ministry through the four-fold CAF framework. Our survey proved the challenges and opportunities of military life result in many distinct ministry differences. May all who serve in this vital role do so with honor, courage, and genuine love.  

________________________

About the author: I served in full-time church ministry for fourteen years, including nine years as a senior pastor. Now as a commissioned active-duty Air Force chaplain (March 2023), this paper draws from my civilian experience and specifically highlights the Air Force Chaplain Corps. The purpose of this essay is to present the unique, exciting, and deeply rewarding aspects of military chaplaincy that differ from civilian ministry and are often unknown by the broader populace. If you are interested in learning more about how to become a military chaplain, please feel free to send me a message from the Contact Us page.

Disclaimer: This post, site, and all contents herein represent my personal views, not that of the Department of Defense or the United States Air Force.

_________________________

Notes

  1. Air Force Instruction 90-5001, Integrated Resilience, 25 January 2019, 4-5.

  2. Ibid.

  3. CAF began in 2011 as an integrated, multiagency program focused on “sustaining a fit, resilient, and ready force”. Air Force Instruction 90-506, Comprehensive Airman Fitness (CAF), 2 April 2014, 3.

  4. Integrated Resilience, 25 January 2019, 5.

  5. Ibid.

  6. Ibid, 45.

  7. Air Force Instruction 52-101, Planning and Organizing, 15 July 2019, 19, 28-30.

We all have a picture of what it would be like to be “The Man” – the Top Dog, Top Gun, or Alpha of the pack. A lot of us men strive toward that seemingly ideal picture in our mind’s eye – or we wish we could be like that. Ladies listening in here may want that in their man or in a man. After all, that’s what Hollywood and Nashville tell us what “The Man” is all about!

But what is God’s picture of “The Man”? The man who is blessed, genuinely happy, satisfied, honored by God and humankind?

Take a look at this brief yet poignant song of ascents:

How blessed is everyone who fears the Lord,
Who walks in His ways.
² When you shall eat of the fruit of your hands,
You will be happy and it will be well with you.
³ Your wife shall be like a fruitful vine
Within your house,
Your children like olive plants
Around your table.
⁴ Behold, for thus shall the man be blessed
Who fears the Lord.

⁵ The Lord bless you from Zion,
And may you see the prosperity of Jerusalem all the days of your life.
⁶ Indeed, may you see your children’s children.
Peace be upon Israel!

(Psalm 128)

The Truth: “The Man” blessed-happy in God… bows under God’s authority and walks with God’s directions.

The Promise: The blessing-gifts from God spread across everything that matters: your work, your home, and your future.

Father’s Day 2025: My dad would never say he’s a Bible scholar or theologian. He’s never made lots of money or been well-known. He’s not weak, but he’s never had chiseled six-pack abs or massive biceps. But throughout my entire life there is one thing he has been: FAITHFUL.

He is consistent in his love for my mother. He never raised his hand toward her. EVER. He’s rarely raised his voice toward anyone (even though I pushed the limits as a young teen!).

He has always been devoted in prayer. He has always been in the Word every single day. He has always been faithful in his love toward us, as his family.

He has always been entirely honest, full of integrity in the home, community, and workplace. He has always been hard-working and always learning.

When I juxtapose my own life with my dad’s, my inconsistencies are glaring – not because my dad is somehow special, but because he is so much like his Savior, Jesus Christ.

From my vantage point, my dad is “the man,” by God’s love and mercy.

So, here are a couple questions that I’m considering today:

Q: Do you desire that your children walk in the truth? Then you must walk in the truth. (cf. 3 John 1:4)

Q: Is your wife wilting or blossoming? Are your children growing in God or withering under your leadership? (cf. Psalm 128)

May I be found faithful, as a man who walks with Jesus.

Happy Father’s Day, dad. I love you.

To Dig Deeper: Here’s a video of a message I preached from Psalm 128 several years ago:

Holiday weekend!

Just then, my recently turned 8-year-old son, Carson, reached out his hand to be held in mine. I cherish these moments. Time races on. I’ll blink a few times, and my little boy will suddenly be 16 years old… and reaching out for the car keys.

“Daddy, is that you?” he asked, pointing to a picture frame on a bookshelf.
“Yes, buddy, that’s me! I was a year or two younger than you when that photo was taken.” I replied.

“Is that Auntie Sarah?” he inquired again. His eyes sparkled with curiosity and wonder.
“That sure is!” I answered.

“She’s so nice. I love her,” he said, warmth bubbling up from his soul.

We quietly walked around the room and looked at other pictures positioned here and there. I later found him flipping through a dusty photo album — one hand turning pages while the other cupped his chubby cheek. I could see his keen mind whirring as he constructed our family story with each image, portrait by portrait.

Later that day, we gathered the entire crew for a family photo, replete with giggles, half-closed eyes, and toddler squeals. A family picture – shows just a glimpse. Sometimes, a photo captures a flurry of action, but it’s only one snapshot bound in time. To see a lifetime – to learn the entire story – we need a whole book of portraits…

We have little glimpses here and there of Jesus: a dose on Sunday morning, a brief snippet on Christian radio, a quick snapshot over a meme on social media, or perhaps a morning 2-minute devotional. If we’re honest, we tend to minimize the Son. We’re prone to small caricatures of Christ. But do we see the entire fabric of His story?

Jesus can’t be contained in quick snapshots. To see His mission and comprehend the magnitude of His message, we need a whole series of portraits: a deep look into His life, His power, His character, and His deity.

The apostle Paul highlighted the unfolding of the Old Testament prophetic portraits that culminated in the Messiah’s Advent, Christ’s first arrival:

“But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.” (Galatians 4:4-5) — click here for more detail on “the fullness of time“

 

But when the kindness of God our Savior and His love for mankind appeared, He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, so that being justified by His grace we would be made heirs according to the hope of eternal life.” (Titus 3:4-7)

These riveting phrases are like headlines to a massive photo album that shouts, “Dig-in to see the full story of God’s grace!” 

As you and I journey through this holiday season and embark on a New Year, let’s pause over these portraits of Christ:

King of Peace (Colossians 1:13-23), King over All (Hebrews 1:1-4), King of Joy, Friend of Sinners (Luke 15), King-Servant (Philippians 2:5-11), King of Grace (Matthew 1), King for Everybody (Luke 2), and King of Glory (Revelation 1:1-8).

Pray. Invest. Invite.
Opening up God’s story of grace in Christ also re-frames our daily story. So, as we turn the pages through these portraits of Jesus, let’s pray that God grants us fresh comprehension and Spirit-led application of our Savior’s message. Now is a wonderful season to invest the joy and grace Christ has given you into the lives of those around you. Consider inviting a friend or neighbor into your home for a meal or to a nearby worship service so they, too, can see, hear, and receive God’s good news for the world.

His story changes everything. 

On our return home from youth group last week at Faircreek Church, I diverted upward into a poignant hillside cemetery overlooking Beaver Valley.

Humorous questions erupted from our back seats (we now max-out our minivan with 7):

“Dad! Where are we going?! Why are we driving into a cemetery? Is that a real tomb?! I think it’s open! What are we doing up here? Oh wow…look at this view!”

What is the essence of being a Jesus-follower?

“To run the way of God’s commandments with unspeakable sweetness and love.”
~ Benedict of Nursia (480-547 AD)

What a short line yet rich with such truth and beauty!

I immediately think of three people who daily disciple others according to this poetic path of following Jesus: My amazing wife, Stephanie, my mother, Diane “Dee Dee”, and my mother-in-law, Dawn.

Being immersed in the constant challenges of mothering, grandmothering, and dealing with sometimes ornery husbands isn’t easy. Ha! Yet these special women consistently run the way of God’s commandments, and overwhelmingly, with unspeakable sweetness and love.

Most moms – and women in all facets of life – are daily inundated with pressures, unforgiving expectations, and bewildering stressors. Such is the nature of the twenty-first-century technology-modernity pinwheel.

But this Mother’s Day Sunday at the Wright-Patterson AFB Chapel, we’re going to discover God’s heart of overflowing grace through often forgotten and overlooked women in the Bible. Our grace-giving God invites us to thrive – to find hope, healing, and rest in Him.

I’m excited about this coming Sunday with all of you. We’ll sing joyful praises to our Redeemer. We’ll gather in reverent prayer. We’ll grow in the Word together. I can’t wait to see you there at 11AM!

“Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit.” (Romans 15:13)

Love in Christ,
Chaplain Michael J. Breznau 

Any compass worth its salt will always point true to magnetic north. From where I stand in the middle of the lower 48, that is just about on-point with true north, too. Roll out a topographical map, mark your route, and set a heading. The compass will lead the way.

Jesus’ sixth “I Am” statement in John’s Gospel is bold and unmistakable:

“I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6).

He claims not to be one of many decent options, but the one true Guide for the only trail of Truth and Life. Grammarians quickly notice the thrice repeated definite article (“the”) in this verse, which clears away any notion of universal ways to God.

Christ Jesus is the Compass. He came to be the Compass for a beautiful yet broken world – a planet filled with people following a giant pile of cracked compasses. No man-made trail can lead us to redemption and life forever with God, no matter how good, altruistic, or helpful the path may appear. Only Christ the Compass can “bring us to God…” (1 Peter 3:18b), a return into the communion with our Creator that our hearts long for.

Think about it:

What compass are you following? Check your heading.

Are you linked to True North? Only Christ can lead you there.

In God’s Vineyard,

     Michael J. Breznau

Baby Everlynn held by Pastor Ken Pierpont and his daughter Holly

From 2010-2013, I worked as a youth pastor where he served as a senior pastor in metro Detroit. He also encouraged me by graciously recommending me for numerous lead pastor positions as he observed that calling on my life. He was our first hospital visitor upon the birth of our now 12-year-old daughter. Most recently, he traveled northward to speak at my send-off service into active-duty Air Force chaplaincy.

            Ken was a vibrant, active 65-year-old. He could easily pass for being in his mid-50s. He preached with his characteristic zest, joy, and creativity at his wonderful church just the morning before. He was a larger-than-life encourager, a sought-after conference speaker, and an engaging author. He adored his wife, eight children, and grandchildren. He was deeply devoted to Christ and pastored with a loving tear in his eye for the flock of God. My heart hurts with the reality that he is gone.

Every conversation and sermon with Ken was sprinkled with witty quips and well-mined truths like these:

“Remember who you are. But most importantly remember whose you are: a beloved member of God’s family.”

 

“Know God’s love? Show God’s love.”

 

“No sermon is ready to be preached until you’ve summarized it down to that ‘one big hairy idea’.”

 

“If you want a joy that cannot be shaken, you must find a joy that cannot be taken.”

 

“Don’t forget the romance of ministry.”

 

“Always mark down and practice a Family Red Dot Day.” (a full day reserved for uninterrupted family time)

“Savor every moment with your children.”

 

“Pastors don’t occupy offices. They pray, counsel, and prepare in ‘a pastor’s study’.”

 

“Write a thousand words a day”. (He did)

 

“The little things are the big things.”

 

“Shepherd the people who want you to shepherd them.”

 

“It would be better to walk with a limp with God in your life than to run like the wind without God in your life.”

Among many talents, Ken was an astounding storyteller. He called himself, “a keeper of The Story,” an expert at sharing the themes of God’s redemptive love in Jesus. I can’t count how many times I heard him begin with, “I’ve got a story for you…” or “Let me tell you a story.” He wove captivating narratives into the tapestry of everyday life.

            Tonight, I’m holding onto the One who tells us that death is not the end of the story. His Word reminds us that we live on a beautiful yet broken planet. Disease, illness, and tragedy are par for the course. Yet He also said, “I Am the Resurrection and the Life,” therefore, we know we will again embrace our loved ones in Christ.

            Tomorrow morning, I’ll gather with his family and many other Christ-followers to remember the life, legacy, and love of Ken Pierpont. We’ll point our hearts toward the hope of glory: the resurrected Lord and His coming glorious kingdom, in which all our tears will be wiped away.

Remember whose you are. The last chapter is yet to come. 

Maranatha. Come soon, Lord Jesus.

]]> https://www.graceexposed.org/2024/02/24/not-the-last-chapter/feed/ 0 2751 https://www.graceexposed.org/2024/02/09/god-is-faithful/ https://www.graceexposed.org/2024/02/09/god-is-faithful/#respond Fri, 09 Feb 2024 16:40:46 +0000 https://www.graceexposed.org/?p=2743 God is Faithful.

This coming June, my wife and I will celebrate 16 years of marriage. The time has flown by like the blink of an eye. We’ve had our share of “ups and downs” – dark valleys and beautiful mountaintops. The pressures of tight finances, a special-needs child, and multiple miscarriages have, at times, strained our relationship. Exuberant joy also marks our marriage as we reflect on the warm memories of childhood laughter, fruitful ministry, and the excitement of serving on God’s mission.

One word leads the melody of happy matrimony: Faithfulness. Spouses can spew angry words. We may dig our heels in with spite. We might throw our hands up in the air with frustration about our children. But loving, undying commitment keeps us together. Yet this sort of stick-to-it no-matter-what does not arrive via a rah-rah speech or self-actualization but through God’s own faithfulness toward us.

As we arrive at the concluding act in the Book of Ruth,* the story poignantly unfolds into a marriage – a match ordained in heaven. But this narrative is not so much about the human romance between Ruth and Boaz, but about God faithfully loving Naomi back to faithfulness. Yes, Naomi, a woman who shouted in the village square that the Lord was testifying against her and afflicting her (1:21). She is beginning to believe again that God is intrinsically good and kind.

How so? Through her experiencing the faithful love of Ruth and Boaz, which of course was sourced in God’s chesed (loyal covenant love). So, we can echo what the village women tell Naomi in the final scene of this story, “Blessed is the LORD who has not left you without a redeemer today” (4:14a).

Think about it.

How has God shown His faithfulness toward you through His people?

Pause for a moment and express gratitude to Him.

What step can you take today to demonstrate His faithful love to someone?

______________
*I’m currently preaching a series through the Book of Ruth at the Wright-Patterson Air Force Base Protestant Chapel service | February 2024.

We’re still having fun! | Michael and Stephanie circa 2023

We were learning high-angle rescue on the side of a 100’ limestone cliff. The first skill to obtain was basic rappelling. In my previous years on the wild side, I spent many afternoons climbing, rappelling, and even a bit of spelunking. However, quite a few in my unit had never touched a climbing rope let alone dangle from a static line on the side of a mountain.

“Trust the rope!” The DI yelled, “It can safely hold 2,700 pounds. It’s not going to break!”

The fear-inducing moment was not putting on the harness, clipping the carabiner, or threading the rescue-8 belay device, but that first step over the lip and into the wide-open abyss. Their minds would spin, hands would begin to shake and sweat, and knees would knock. Terror squeezed their throat as they gasped for air. There they stood with their heels frozen to the crusty corner of the cliff. Unable to budge one inch.

“Close your eyes… trust the rope,” This time the captain, a gentler soul, gave the young man reassurance. He made the difference. “Do you trust the rope to hold you?” he asked.

“Yes, yes, sir,” the recruit replied. “Ok, then take the step,” the captain said calmly.

And he did.

You and I are faced with moments when our faith in God calls us to take the step. We must choose to trust that God will hold us and guide us through what looks like a cavernous, dangerous abyss. But the Word in our hands and the Spirit in our hearts reassure us. God calls us to ask our souls, “Do you trust God?”

Yes, yes, we do.

We take the step and find Him already there – waiting, watching, and always with us.

So, Paul exhorted the Corinthian believers, “…for we walk by faith, not by sight – we are of good courage.” (2 Cor. 5:7-8a)

What crux are you facing? Take the step. Trust the God who placed you there for His good purposes. He will hold you and guide you.

___________________________________________

This coming Sunday, as I continue our preaching series at the Wright-Patterson AFB Chapel, we will discover Ruth facing a pivotal moment. She must take the step – not seeing or knowing the potential outcome. I’m looking forward to diving into this story again with you!

Political unrest. Global uncertainty. Societal division. Schoolroom violence. Corporate corruption.

One glance at the 6pm broadcast or a social media feed gives us a smack-in-the-face reminder that the 24-hour news cycle marches on with negativity and collective anxiety. Songwriter Andrew Peterson recently lyricized:

“Do you feel the world is broken? We do. Do you feel the shadows deepen? We do.”

Sigh. Yes, it’s true. Things are not the way they’re supposed to be. We inherently feel the seismic activity in our culture. The fault-lines are widening. The fractures are deepening.

But God invites us to stay on the path of trusting in Him because therein we discover peace and rest. Even when the way is dark, difficult, and dangerous: trust leads to rest. The prophet Isaiah reminds us of this truth, “You will keep in perfect peace all who trust in you, all whose thoughts are fixed on you!” (Isaiah 26:3 NLT)

Corrie ten Boom journeyed through the horrors of the holocaust, survived a Nazi concentration camp, and lived to tell the world of God’s peace amid the darkness. She wrote:

“If you look at the world, you will be distressed. If you look within, you will be depressed. If you look at God, you will be at rest.”

In each feeling of the darkness, we must choose who we will trust. God is with us and will bring us through. Peterson continues his song “Is He Worthy?” this way, “But do you know that all the dark won’t stop the light from getting through? We do.”

May it be so in your heart and mine as we focus our eyes on the One who is coming to make all things new.

__________________________

I’m looking forward to this coming Sunday at 11am as we continue our new sermon series “RUTH: God’s Unstoppable Love,” in which Naomi, too, is learning to trust God again…when the way is lonely and dark. See you soon, brothers and sisters.

In Christ Alone,

P.S.

Here’s a YouTube video of Andrew Peterson performing his powerful song, “Is He Worthy?”

Lately, my kids have been hoping for snow. The winters are clearly milder down here in southern Ohio than they were in Michigan. We’ve had a few scattered snow showers – even a dusting – over the past couple of months. But, alas, no actual accumulation. Still, they are holding onto hope that the forecast will soon turn favorable for Frosty the Snowman. They have dreams and prayers for snowflakes, but the meteorologists are uncertain. The projections are nothing someone can count on.

However, God invites us into a hope that is guaranteed and grounded in reality. How so? Our enduring, eternal, and immutable hope has a name: the once-crucified and now-resurrected Jesus Christ. The apostle Peter instilled these words into first-century believers living amid a growing fire of persecution:

“Blessed be the God and Father of our Lord Jesus Christ! According to His great mercy, He has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you” (1 Pet. 1:3-4).

Hope is alive!

Today, I’m emotionally processing the recent death of my dear grandma, Nancy Breznau. I was privileged to be her pastor for five years. The older she grew, the more resolute in hope she became. She embraced me with happy tears in her eyes when I’d preach a message on Christ, our Hope. She knew her inheritance of heaven was guarded and sealed by God’s power (1 Pet 1:5a).

How could she be so sure? The resurrected, living Lord of heaven and earth is also, “Christ in you, the hope of glory” (Col 1:27b). Her faith did not rest in what she knew, but in who she knew – and He had made all the difference. Her soul was at rest because His life was in her. So, you and I can trust God’s invitation to be people of hope. Christ lives and is coming again. He will wipe away every tear from our eyes and all things will be made new (Rev. 21:4-5).

Take heart, loved ones, and in Him have hope.

We flipped the calendar to a new year! 2024. What does this mean? Change.

Some of us have a list of New Year’s resolutions: ways we desire change in our personal lives, careers, families, or finances. Others among us will simply attempt to change the wiring in our brains so that we write “2024” instead of “2023” on our cheques and memos. With the unseasonably warm temperatures, some are still waiting for the “real” changing of the season.

Yet change can often be difficult and unpleasant. Those resolutions resemble insurmountable mountain peaks by January 30th. Frustration builds upon the seventh time of erasing the wrong date on a cheque. Movement causes friction against the ruts in which we’d rather comfortably roll.

However, a quip from one of my seminary profs rings true:

“Change is the call of every Christ-follower!” (Howard Hendricks)

From the moment we turn in faith to Jesus Christ for salvation, we are then called into a life of progressive sanctification, i.e., incrementally becoming more like Jesus (cf. Rom. 6:19-22). As we walk with Christ by the indwelling power of the Spirit and with God’s Word as our guide, we experience day-by-day change (Gal. 5:16-26).

The apostle Paul exhorted believers, “And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom. 12:2).

God continues sanding off our rough attitudes, coarse words, and sharp pride. This New Year, let’s purpose through prayer to lean into whatever change He wants to bring in us – no matter how uncomfortable it may be. The best is yet to come!

In Christ Alone,

Have a very Happy New Year!

December 2023 | The Breznau Family | Atop Empire Bluff, Sleeping Bear Dunes National Lakeshore | Empire, Michigan

[Video of my message “MISSION: Vitals (part 2) – Mark 8:22-35 with some big news, along with some information and a prayer from two of our elders] 

The first message I preached at Mayfair Bible Church was entitled “Following the Mission of the Messiah” from Mark 8:22-38. This beautiful, thought-provoking passage describes Jesus’ healing of the blind man from Bethsaida in two-stages. The scene is rather peculiar and urges us to ask, “Why a two-step healing?” But Christ – in His sovereign knowledge – delivers two key questions, “Who do people say that I am?” and “But who do you say that I am?” (v. 27, 29). Meanwhile, the Savior led the disciples to Caesarea Philippi: a set of villages named after a Roman emperor, the furthest point away from Jerusalem in their travels, and most certainly not where they would have chosen to go.

Peter, ever the spokesman for the team, jumps up with the answer to the second question, “You are the Christ!” (v. 29). However, something is blurry and skewed in their vision of Jesus’ identity and mission. Therefore, Jesus begins to explain how he must “suffer many things and be rejected . . . and be killed…” (v. 31). But all this was too much for Peter to grasp. So, the one who just proclaimed Jesus as the Messiah now begins to rebuke Jesus. I can almost hear Peter screaming, “What!? This is not the plan! Talk about terrible PR! No way we’re moving forward with this messaging!”

But grace. Christ, in His patience, rebukes Peter (v. 33). God’s kingdom advances not by man’s interests but through God’s agenda. Jesus showed them a two-stage healing to ask those two vital questions and trotted them all the way out to Caesarea Philippi to teach them the key lesson: “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it.” (v. 34b-35).

Lose your life to discover Life.

“He is no fool who gives what he cannot keep to gain that which he cannot lose.”       –  Missionary Jim Elliot

This powerful narrative leads us to at least two trail-markers on the path of following Jesus:

1. God will take us where we would not choose to go in order to open our eyes to what we could never see on our own. Even those heart-penetrating questions!
2. God will take us where we would not choose to go in order to produce in us what we could never achieve on our own. Even Caesarea Philippi… and the Cross!

Today, God is calling my family and I to follow Him down a turn in the trail… into the mission field. Over the past year-and-a-half, God the Holy Spirit has been pressing on my soul to follow Christ’s mission on a path largely unknown and even terrifying. When I first sensed the gentle nudge of the Spirit on my heart, my response went like this, “No! No. No way!” Every time the call to this mission field bubbled up, I continued, “Certainly not. We enjoy Your work here, Lord. We love Mayfair Bible Church. We love Flushing. Our kids are in great schools. You’ve given us a lovely home. You are working in wonderful ways here!”

Yet now for more than a year, Stephanie and I have been praying and no longer can resist God’s calling for us to be on mission with Jesus…in the United States Air Force. Specifically, to serve as an active duty chaplain to pastor, counsel, and disciple airmen and their families with the gospel of Christ.

Christ is re-teaching us to believe He takes us where we would not choose to go in order to open our eyes and adjust our agenda on His mission. His plans are far better than ours. Today, we are saddened at the prospect of not being here with you. Yet we are also excited by what lies ahead in this new mission field with Christ our Savior.

 “When you can say with entire truth and with a whole heart: ‘Lord God, lead me wherever Thou desires,’ then, only, do you deliver yourself from servitude and become really free.”

– Leo Tolstoy

Therefore, I am resigning as your lead pastor effective Sunday, March 26^th 2023. Upon the recommendation of the elder board, I am also humbly requesting your partnership with my family and I by sending us out as a missionary family of Mayfair. We love you, Mayfair Bible Church. You are our spiritual family. We desire for Mayfair to be our church home and family for decades to come.

Every single one of the past 268 weeks as your pastor has been a sheer delight. We feel zero pressure from anyone to leave. In fact, quite the opposite. We have never been more loved by a church and we deeply love all of you. You are our family. Yet God’s call upon us into evangelism and discipleship in the field of the USAF is so clear. We must joyfully obey Christ and step out in faith.

Our desire before the Lord is to…

• …continue as members of Mayfair as a missionary family to the military.
• …contribute to the work of the Lord at Mayfair for the furtherance of God’s kingdom.
• …return frequently for holidays, summer camp with our kids, mission conferences, etc.
• …receive the support of prayer, encouragement, and accountability through you.

We praise God for what we’ve been able to be a part of by His grace:

• Receiving the gift of so many meaningful, deep relationships with you. You aren’t just “church members”. You are our friends, brothers, sisters, confidants, and family.
• Preaching the Word each and every Sunday; it has been an overwhelming joy and honor.
• Loving the flock of God through many baptisms (especially baptizing my daughter Everlynn and son Hudson!), weddings, funerals, hospital visits, and counseling meetings.
• Experiencing surprising doors open for relationships in the greater Flushing area with neighbors, business owners, other pastors, local government officials, and the chamber of commerce.
• Hosting “Church @ the Park” for 4 years in a row with great weather (wow!) and being invited to do so by the Flushing Chamber of Commerce (double wow!).
• Watching God grant us a beautiful, additional facility with the donation of the Thrive Center.
• Moving from being a loosely affiliated ‘sponsor church’ to a deeply involved member church of the Flushing Christian Outreach Center (FCOC) and seeing them move into our Thrive Center.
• Observing God direct us forward on His mission through leadership training weekends with people like Pastor Doug Schmidt, Pastor Nick Boring, Dallas Gatlin, and others.
• Seeing deeper relationships develop between Mayfair and other local para-church ministries such as: Genesee Christian School, Life Challenge-Flint, and Carriage Town Ministries.
• Going through the process of ministry evaluation and refreshed mission and vision statements with our leaders.
• Watching life-transformation happen at two Camp Barakel Men’s Retreats and also at a Father-Daughter Retreat.
• Experiencing the incredible blessing of traveling to India for a 2-week mission trip with Dan Neumann and Lois Montague.
• Rejoicing as God provided the launch of Celebrate Recovery and GriefShare to minister to a wider sector of our community.
• Seeing God faithfully lead us through the COVID pandemic with unity, peace, and even joy.
• Watching God grant us new opportunities for reaching our community with the message and mercy of Jesus, such as: the Friday Food Hub for 3 months as a part of the Sheriff’s Community Care Task Force, prayer gatherings with local officials, and more. You served with such enthusiasm!
• Praising the Lord for the opening of the Thrive Center and accompanying ministries such as: Connect with Coffee, Pilates and Praise, and a laundry ministry to families in need.
• Seeing God provide joyful, peaceful ministry transitions for Pastor Dean, Pastor Keegan, and Pastor Dale.
• Standing shocked and amazed by God giving us our beautiful baby son Jack, by adoption.
• Celebrating as God brought Pastor Steve Ford and Pastor Angel Garcia to us with their families.
• …and many other reasons to praise Him!

Mayfair, thank you for granting me the joy and privilege of serving as your lead pastor. We will never doubt God’s providence and grace in leading us to you and you to us. A bright future awaits Mayfair Bible Church as we march forward with bold reliance on God’s Word and humble dependence on God’s Spirit. To God be the glory for the great things He has done and will do!

Love in Christ,

Pastor Michael 

Want the Full Low-Down?

Here’s a PDF document link to our full Missionary Prospectus:

USAF Missionary Prospectus & FAQ

Here’s a short video announcement we made with our 4 kiddos:

Nuts and Bolts

The Ministry of an Air Force Chaplain

The call involves training for and accepting a commission as an officer to serve as an active duty chaplain. An active duty USAF chaplain serves in three primary roles:

“A pastor to some and a chaplain to all.”

1. Vitalizing and pastoring the church community on base. This mission is in the vein of church-planting to cultivate a worshipping, serving community of like-minded faith and practice, to include weekly preaching, worship leading, kids and youth programs, Bible studies, relational evangelism, community outreach events). Many “base chapels” offer AWANA, youth groups, men’s and women’s Bible studies, VBS, fall festivals, and more. Worship services are usually small gatherings of 50-150. We would serve together as a family for many of these ministry activities.
2. Offering confidential counseling to any airmen in need. The door opens when good, Jesus-loving chaplains serve among the airmen and build relationships in their workplaces. Opportunities for relational evangelism abound in this setting.
3. Providing leadership advice and professional counsel to the commanding officers on matters of ethics, morality, integrity, and teamwork.

*Deployment overseas = 24/7 on-call missionary. Based on the current tempo of operations, active duty Air Force chaplains deploy every 3-4 years for a period of 6 months +/-.

“So many churches are stuck in “come to” and have missed the “go to” mandate of ministry. We must be missionary, not stationary, people.”

– CJ Rhodes

A Missionary Family of Mayfair to the Military

• This is not a typical pastoral resignation, but rather a ministry transition for us to be sent out as a missionary family of Mayfair into the vast spiritual need of our nation’s military. I will no longer be your lead pastor, but a mission extension of Mayfair.
• We need and wholeheartedly desire a sending, supporting church. We cannot imagine our home base of support through prayer, encouragement, and accountability being any flock other than Mayfair Bible Church. You are our church, family, and home. Although we will not require monthly financial support like other missionaries, we certainly need your spiritual and friendship support.
• We plan to remain members of Mayfair sent out as missionaries. We look forward to financially giving toward the ministry of Mayfair for years to come and can’t wait to see that mortgage disappear this new year! Our prayerful desire is to keep our home in Flushing and affordably rent it to a local pastor or Christian family in need.
• We enthusiastically encourage all of you to stay in this family. In fact, we are! I urge you to stay and thrive in your membership to Mayfair. We’re staying as members of Mayfair and will be very much a part of this family, even though we’ll be a mission extension of you outside of this location. We envision ourselves returning for summer camp with our kids, holidays with our extended family, and future mission conferences.

My Testimony of Calling into this Mission Field

The shocking thing to me is, “Why is God impressing this on our hearts when we’re serving in such a wonderful church as Mayfair?”

We deeply sense your love and we treasure you very much. We have so many reasons to praise the Lord. We, as a congregation, have weathered the past two and a half years of COVID with incredible unity, growth, and diligence in the gospel. I, frankly, have no personal desire or need to leave my role as lead pastor. And I know of no one here who would want us to leave. We are enjoying a season of renewal, fresh growth, and joy.

Yet we’re unable to shake away from the Lord’s direction to serve as missionary-pastor-chaplain in the Air Force. So, we’ve simply taken small, incremental steps forward and have been met with green lights at each juncture. Through much prayer, counsel, and conversation, my wife and I have arrived at 3 key reasons why we believe God is calling me into the Air Force as an active-duty chaplain:

1. A Pull in My Heart. While a student at Dallas Theological Seminary, some of my closest friends were veterans, some of whom were heading into chaplain ministry. We talked frequently and openly about serving as a chaplain during our morning runs, workouts, and small group Bible studies. They encouraged me to consider my interest in military chaplaincy.
   • During that time, 14 years ago, my wife and I discussed and prayed about Air Force chaplaincy – we specifically remember doing so during a Valentine’s weekend getaway. I sensed a call to chaplaincy at that time. Yet after praying and discussing, the direction seemed unclear. I still had some time left in my seminary degree, as well. And, before I graduated, I was offered a full-time pastoral position back in Michigan. Yet the pull in my heart has not diminished but grown since then. 7 years ago, I again sensed a push in my heart to pursue USAF chaplaincy. I spoke with several friends who are active duty Army and Air Force chaplains and submitted some initial paperwork and transcripts to the recruiting office. Those I spoke with in the Air Force chaplaincy office were enthused and so were we. I received my ecclesiastical endorsement, etc. But just before I moved deeper into the process, several churches began actively and intensely seeking me as a lead/senior pastor. After much prayer and counsel, we decided that God was calling me back into local church ministry. Our calling led us to Mayfair Bible Church where I have served since that time. We are so deeply blessed, joyful, and fruitful in my current role.
   • However, the desire to serve as a chaplain in the Air Force never left. In fact, over the past year the draw toward this ministry has grown stronger than ever. Now over the past year, everywhere I turn and during every morning run, I cannot escape a pull in my heart toward USAF ministry. My wife and I began seriously praying about it again and resolved upon the fact that God was calling us to step forward in faith.

2. An Unshakable Awareness of the Need. In each church I’ve served, I’ve worked closely with veterans – they often become some of my close friends. Some suffered injuries in combat, some manage war-related disabilities. All of them drive home the need for humble, heart-focused, hard-working chaplains who meet men and women where they’re at. I believe discipleship happens through relationship. This, I believe is what chaplaincy is about – a presence among airmen, an involvement in their lives, a genuine care for their concerns, a visible reminder of the Holy – God, our Creator, who cares for us and loves us. Again, seeing the airmen and soldiers serving in the recent Afghanistan exit and the Ukraine-Russia war has flooded my mind with the reality of what they were facing and what they have to process. They need counsel, a listening ear, someone to weep with them, comfort them, and pray with them. The spiritual needs are vast. God has placed this weight on my soul for the men and women of the USAF.

3. A Unique Background and Skill Set.
   • My inter-denominational family: My family comes from a variety of backgrounds, which are most evident at our Thanksgiving dinner table. You see, both of my parents were raised devout Catholic, later becoming evangelical in their faith. My grandparents, much later in life, became ordained Episcopalian priests, one uncle is a United Methodist pastor, and the other uncle is Independent Baptist, with my immediate family being non-denominational conservative evangelical. Yet we all confess and love Christ. So, we’ll smile and say, “who is going to say the prayer for the Thanksgiving meal?”  And we all sing the doxology together. Now this doesn’t mean we each do not have our personal convictions, our genuine sincere beliefs, some of which differ from each other. Yet I’ve learned conviction with compassion. This is the model of Christ. I see how this unique upbringing prepares me to be “a chaplain to all and a pastor to some” and also for the joy of compassionately working alongside chaplains from other faith traditions, while at the same time serving with my own conviction about the person and work of Jesus Christ.
   • God has provided me with great teachers and mentors who’ve equipped me with skills to preach, teach, lead music, launch new programs, and more. My wife and I enjoy new changes, new places, new faces, and like launching new ways to love and help people. We see how the needs and pace of Air Force life fits within how we’re wired in the “sweet-spot” of our ministry. My wife and children are naturally congenial, musical, and make new friends easily. We carry the gift of hospitality everywhere we go.
   • I’m also thankful for the good health and athletic passion God has placed within me. I love to run, hike, mountain bike, rock-climb, and even though I’m 39, I can still keep up with the 18-year-olds on the ice hockey rink. I hope that my passion for athletics will allow me the opportunity to meet airmen where they are at during morning PT and other physically rigorous events.

I will count it a great honor and privilege to serve God and our nation together with the Air Force Chaplain Corps.

United States Air Force Demographics

The following Air Force/Space Force active duty demographics information is current as of 30 September 2022. These statistics are from the current inventory and does not include the Guard, Reserve or Air Force Academy (approx. 4,000 cadets).

Snapshot of the Air Force & Space Force

328,517 Active Duty

82,308 Reserve

Breakdown of Active-Duty Members:

263,576 Enlisted

64,941 Officers

There are 12,279 pilots, 3,313 navigators and 1,365 air battle managers in the grade of lieutenant colonel and below.

There are 26,806 nonrated line officers in the grade of lieutenant colonel and below.

Age 35 average age of the officer force

29 average age for enlisted force

37% are below the age of 26

43% of enlisted are below 26

14% of officers are below 26

FAQ

Adapted from https://leadwiththeleft.com/frequently-asked-questions-on-military-chaplaincy/

Are Chaplains’ rights being restricted?

“Usually when people ask this, they’re assuming that a chaplain can’t preach the tenets of his or her religion with freedom and/or has to conduct the religious services for other religions. This is not the case. I can preach the Bible in my service with no problems. I can lead a Bible study to teach what is consistent with my faith group. I can pray in Jesus’ name in any of these settings plus any settings where people are attending voluntarily. I just have to be tactful when I am speaking in front of an audience at mandatory-attendance events. Really, I personally just adhere to rules of good public speaking: do not betray the trust of the person that invited you to speak by speaking about something unexpected, consider your audience, and keep the Chaplain Corps mission of protecting EVERY Airman’s right to free practice of religion.

“Every Airman is free to practice the religion of their choice or subscribe to no religious belief at all. You should confidently practice your own beliefs while respecting others whose viewpoints differ from your own. Every Airman also has the right to individual expressions of sincerely held beliefs, to include conscience, moral principles or religious beliefs, unless those expressions would have an adverse impact on military readiness, unit cohesion, good order, discipline, health and safety, or mission accomplishment.”
– Air Force Instruction 1-1, 2.11

Do you have to do things you don’t believe in to be a chaplain?

As an Air Force chaplain, I exist in the military for one reason: to protect EVERY Airman’s constitutional right to freely exercise his or her religious beliefs. Chaplains are commissioned officers primarily to have the power and authority necessary to protect the rights of Airmen and their families. A little-known fact is that the Chapel program is actually the Commander’s responsibility. Chaplains are simply the subject matter experts that run the commander’s program. This ensures that the program gets done and is prioritized high enough to be done well. Chaplain care meets the needs of ALL Airmen on one of three levels:

1) Provide
I serve all Airmen in some capacity even if they are not from my faith group; I just serve them differently. I am a Protestant Christian. This means that I “provide” what the Protestant community needs. I can preach in chapel, teach a small group on Christian theology, provide confidential pastoral counseling, run a retreat, baptize new believers or anything pertaining to the Protestant Christian community.

2) Provide for
The second level is for those airmen with religious beliefs that differ from mine and may need some help from another kind of clergy. I will never be forced to do something I do not believe in or that conflict with my faith or endorsing body’s standards, but if someone in the community needs someone to do one of these things, it’s up to me to find someone (another chaplain or a civilian) who can do these things for them. I do not personally do anything for the Airman, but I find someone who can to support that person’s right to free practice.

“The Air Force Chaplain Corps provides spiritual care and ensures all Airmen and their families have opportunities to exercise their constitutional right to the free exercise of religion.”
-Air Force Policy Directive 52-1, 3.1

3) Facilitate
The third level is “facilitating.” Facilitating occurs when another clergy member is not necessary so I provide space and material. I would not personally participate in the service or ceremony, but I would make sure the Airmen have everything they need. One Christian chaplain I met gave me a good example of this when he was at a training base: he got a request from an Airman that practiced Wicca. The Airman was in field training during the summer solstice, which is a major Wiccan holiday. The Airman told the chaplain what they needed and what kind of space they needed for their ceremony, and the chaplain procured space and made sure they had the supplies they needed to practice their faith.

I can already hear the objection many of you have as I type: “You’re in the military! If a superior gave you an order to do something that would cause you to violate your faith, you would have to do it, right?!”

WRONG! Here is why: Every chaplain is an officer that is sworn to protect and defend the constitution of the United States, but that commission is contingent on our good standing with our endorser. Endorsers are essentially representatives of different faith traditions that are recognized by the Department of Defense. They tell the Chaplain Corps that a chaplain teaches what they believe and they approve of them. This means that if I start doing things that they don’t approve of, they can pull my endorsement and, suddenly, I am no longer a chaplain nor an officer. Because endorsers have that power, I can tell a superior officer that my endorser will not allow me to do that thing that would violate my faith, and then they can request a letter to verify that my endorser in fact does not approve.

“When you’re coming into your worship services, I need you to be authentic to who you came from. You need to preach and teach the word as you were raised to do, as your endorsers want you to do, as the community needs you to do. And do it in such a way that is loving and respectful… If you’re a Lutheran, be a Lutheran. If you’re Baptist, be Baptist. If you’re Roman Catholic–if the Pope walked in, he better say, ‘That’s exactly who I wanted.’ …We need to be authentic for our folks so they can practice their faith and grow and be strong on this military journey.”
– Chaplain (Brigadier General) Ronald M. Harvell, Air Force Deputy Chief of Chaplains, Basic Chaplain Course Graduation, 25 June 2019

Sources/Further Reading:
Recruiting sites:     Air Force   |   Army   |   Navy
Air Force Policy Directive 52-1 – Chaplain Corps
Air Force Instruction 1-1, 2.11 – Free Exercise of Religion and Religious Accommodation, 2.12 – Balance of Free Exercise of Religion and Establishment Clause
Air Force Instruction 36-2706 – Equal Opportunity Program, Military and Civilian
The Chaplain Kit – military chaplaincy history

But I would never begin a hike up a mountain without two guides: A map and a trail. In the mountainous, treacherous, and exciting trek of life, God provides two essential guides for His children.

Photo on the hike up Byers Peak

PRAYER and WORD 

Without question, the two most vital ways for us to engage with and immerse in God’s grace are His Holy Word and Prayer. We’re soon embarking on a journey into 2023. Let’s pause to consider these two means of growth in Christ’s unmerited favor and kindness.

On Prayer

As Peter Deyneka, the founder of the Slavic Gospel Association, often remarked, “No prayer, no power. Little prayer, little power. Much prayer, much power!” James the apostle wrote a short, power-packed letter that closes with a call to persevering prayer (James 5:13-20). He gives us at least 6 reasons why we should pray: 

1. Prayer changes our perspective (1:5; 5:13)
2. Prayer leads to praise (5:13b; cf. Acts 16:22-26; 1 Thess. 5:16-18)
3. Prayer restores the sick (5:14-15)
4. Prayer demonstrates our faith (5:15a)
5. Prayer results in forgiveness (5:15b-16a)
6. Prayer unleashes God’s power (5:16b-18; cf. 1 Kings 8:37-42)

On the Word 

Let’s believe afresh today that God’s Word is the steadfast, trustworthy light for our path. Our world is filled with a slurry of voices all trying to demand our attention and devotion. The voices come from all angles in our culture: social media, movie and TV-streaming services, internet ads, billboards, convincing friends, and more. But we follow God’s Word as our perfect guide for His design in every circumstance of life (check out Psa. 19:7-9, 119:9-11, 105-107; Isa. 40:8; Jn. 17:17; Acts 20:32; Eph. 6:17; 1 Pet. 1:24-25; 2 Tim. 3:16-17; Tit. 1:2-3). Pastor Phil Thompson wrote this past Monday about the discouragement that some of us encounter through our failed attempts at reading straight-through the Bible in a year. His brief article includes inspiring, new approaches for diving into the water of the Word in the New Year. He writes:

“Time and again, I’d attempt the one-year journey only to find my bookmark stuck at the beginning of Leviticus when the Christmas tree was coming back out again. For a few years, I battled discouragement and frustration.

But thankfully, the past decade has been a process of reengaging with Scripture and the God of Scripture—and meeting a lot of dear friends who are on the same journey. Here are four redefining elements of my Bible study over the past decade that have restored both my joy in and practice of yearly Bible reading.”

• Click HERE to access his article and the links/options for Bible reading: “Help! I Failed My Year-Long Bible Reading Plan”

• Here’s another resource: an interactive PDF for reading through the Bible. The title is humorous, too. “Bible Reading Program for Shirkers and Slackers”: CLICK HERE 

God Provides

God, in the riches of His kindness lavished on us, provides all we need to walk in the steps of His Son. Our flourishing in Christ is not without a hiccups, trip-ups, and questions. But the Father, Son, and Spirit are perfectly united in their redirecting, correcting, and guiding love over us.

Today and on into the New Year, let’s continue diving daily into the waves of God’s grace through the Word and prayer. Each immersion into God’s resources increasingly conforms us into the likeness of Christ.

“For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn [first in rank and honor] among many brothers and sisters.” (Romans 8:29)

Soli Deo Gloria,
Pastor Michael 

Christmas poems are something I enjoy sharing with my friends. So, here’s a video of this spoken word piece I’ve entitled “We Adore.” I’m praying you, too, are pointed near to the heart of God’s redeeming grace.

We Adore

By Pastor Michael J. Breznau  | Christmas Eve 2022

Christmas is a season brimming over with lore

Happy carols resound and wreaths grace each door

Tinsel and chestnuts, presents and lights

Fruitcakes and chocolate cherry bites

The eyes of young children sparkle with glee

They wonder what they’ll find under the Christmas tree

Of all these we say, “Oh how we adore!”

But the wallets of parents fill up with receipts

They dread their next bill with its high-interest fees

We hope for snow to arrive on Christmas Eve

Yet please don’t our travel impede

And surely be gone by New Year’s Eve-Eve!

We want all our wants wrapped up with a bow

So, with peace we can rest by a fireside with faces aglow

Perhaps even catch a kiss under the mistletoe

Of all these gifts we say, “Oh how we adore!”

But what of Jesus the Christ

The Child born to the humble, outcast, and poor?

His arrival was stressful

Arduous days of travel

Marching under taxation gloom

Only to find no space in the guest room

His birth included no tinsel or LED lights

No chocolates or fruitcakes or Turkish delight

A draft of cold blew through the air

No one was hoping for snow then and there

Joseph and Mary cuddled their baby as he nursed and cried
Strips of cloth for lambing season lay nearby

To keep Him warm they’d suffice

So, they wrapped Him like a lamb prepared for Temple sacrifice

He’d come to save His people from their sin

Even if there was no space at the inn

Then fast asleep they laid Him in a straw-filled manger

A stone feeding trough to guard Him from danger

Silence. Rest.

Weary from the journey. Worn from the labor

The young couple beheld the face of their Redeemer

On a nigh hillside the sky broke open with God’s messenger

The King’s coronation carol echoed across the pasture

To shepherds: the humble, outcast, and poor

Most thought they were closed off to God’s door

But they ran to the Baby-King pell-mell

Bubbling over with a story they couldn’t help but tell

Everyone stood in wonder at the news

Considering all the prophetic clues

Today, He is the One to whom we bow

In reverential awe we vow

He has come to restore

Granting us life forevermore

So, open your heart’s door

To the One we worship and adore

This Infant unlike any other

He was born to be our Brother

Reconciling God to humankind

The Perfect One, holy, divine

He was born to the displaced and disgraced

So that all may come to Him and receive God’s redeeming grace.

“And all who heard it wondered at the things which were told them by the shepherds.

But Mary treasured all these things, pondering them in her heart.

The shepherds went back, glorifying and praising God

for all that they had heard and seen, just as had been told them.”
(Luke 2:18-20)

ADORATION |  ad•o•ra•tion  [1535–45; < Latin]

1. 1. the act of paying honor, as to a divine being; worship. 2. reverent homage. 3. fervent and devoted love.

The results of the election may not have panned out the way we hoped and prayed. I was particularly grieved by the passage of Proposal 3 here in Michigan, which swings the floodgates open to abortion-on-demand – even to the latest point of pregnancy. Circumstances like these concern and sadden us. Yet let’s tune-in to a familiar passage from Paul’s first letter to the Thessalonians:

“Rejoice always; pray without ceasing; give thanks in all circumstances; for this is the will of God for you in Christ Jesus.” (1 Thess. 5:16-18)

Following on the heels of our national election cycle was Veterans Day. We are certainly grateful for the men and women who selflessly serve to preserve and protect the peace of the USA. Thanksgiving Day arrived soon after with many opportunities to remember God’s faithfulness and love toward us. We give thanks to Him for His great grace over our lives. Yet soon after influenza A barged into our house without an invitation. My family was knocked out by that nasty flu for 10 days. Argh!

But are we to thank God for the tragic, sad, or grievous situations of life?

Take a closer look at the passage above. We are not commanded to give praise and thanks for every circumstance but in all circumstances. Suffering, pain, illness, and loss set-off many conflicting emotions within us. Suffering is a reality that dates back to The Fall (Gen. 3). Death, disease, and rampant sin have been a part of the world ever since. We don’t praise God for these pangs of brokenness. We don’t thank God for influenza A. However, we – through Christ Jesus – are called to give thanks to Him in the middle of it.

Why and how can we take such a counter-intuitive step?

Two truths to put into action today:

• God arranges all things together for His glory and our good (Rom. 8:28). If we are called by God’s grace according to His redemptive purpose and love Him who has saved us through the Son, then we recognize this is ultimately, eternally true. We can bank on God’s promise for the future because the past proves He is faithful. Therefore, we give Him thanks – even amid trial and trouble.
• Our momentary affliction will serve to amplify our future joy (2 Cor. 4:15-18). All the suffering, enduring, and waiting in this life produces “for us an eternal weight of glory far beyond all comparison” (v. 17b). We are prone to lose heart in our natural perspective (v. 16). Our bodies are wearing out. Life hurts. But just like running through the pain and agony of a 26.2-mile race (a marathon!), the exhilarating joy at the finish line intensifies with each “light affliction” along the way (v. 17a). And Jesus is guiding us through the race and all the way home. Glory! So, we give thanks to Him who is the Author and Finisher of the race. He is the one who has drawn us in by grace.

Stay on the path of gratitude in grace. Finish well, my friends.

Love in Christ, 

 Pastor Michael 

1. the arrival of a notable person, thing, or event.
   appearance
   dawn
   birth
   coming
   nearing
   advance
2. the first season of the Christian church year, leading up to Christmas and including the four preceding Sundays. The coming or second coming of Christ.

Most of us are familiar with the season of Advent leading up to Christmas Day. A quick stroll through the grocery store proves that Advent calendars are more associated with gobbling up chocolates hidden behind little cardboard windows than they are with Christ. Here’s a picture of my kiddos’ devoured Advent “calendar”  (left). But what is the meaning of Advent and how is it intended to work down into our everyday lives?

Various dictionaries offer general definitions for Advent, such as “arrival,” “coming,” or “appearing.” The word, of course, is most commonly utilized in Christian theology and worship to connote our celebration of Christ’s first coming and our anticipation of His return.

But more is discovered beneath these surface investigations. Bernard of Clairvaux (1090-1153 AD), a long-ago leader in the Medieval church, described not just two but three Advents through his deep study of Scripture.[1] Centuries later, Martin Luther, the great Reformer of the 1500’s, echoed the same teaching.

First Advent

The first draws our attention and celebration toward Christ’s incarnation: “And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:14). Christ’s arrival as an infant proclaimed the clearest sermon on humility the world has ever heard. Jesus came as God-in-the-flesh, fully divine and yet also fully human.

He had every holy right and prerogative to reside in the glories of heaven. Yet He voluntarily and lovingly showed up in the middle of humanity’s mess. He arrived as a dependent infant to be the Savior of a beautiful yet broken world. He “emptied Himself, taking the form of a bond-servant, and being made in the likeness of men, being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:7-8). Our baby King was swaddled in strips of cloth, which may also have been used for unblemished lambs raised for temple sacrifice (Luke 2:12). So as we gaze upon our baby-King Redeemer, we are called to clothe ourselves with the same humility and self-sacrificial love toward one another (Phil. 2:3-5).
Our worship at the manger beckons us to ask: Is Christ’s humility and sacrifice shown each day in my life?

Second Advent

The second points our hearts toward the hope of Christ’s return. Today, we live with the birthpangs of sin-riddled world. Suffering is a daily, universal reality. All creation groans and longs for the day of final, full redemption (Rom. 8:18-25). But at His appearing, Jesus will make all the sad things come untrue by redeeming and reconciling all things to Himself. His Kingdom rule will be consummated on earth in power and great glory. Perfect justice and righteous will reign and our tears will be wiped from our eyes (Rev. 21:4). Satan and his hoard of fallen angels will finally be conquered by the “KING OF KINGS, AND LORD OF LORDS” (Rev. 19:16b, 20-21; 20:7-10).

The power and presence of sin will be no more. No more disease or death. No more distrust, division, or war. Peace will cover the earth because the government will rest on our Savior’s shoulders (Isa. 9:6-7).
Our hope-focused worship invites us to ask: Is Christ, the Blessed Hope, changing how I consider suffering and pain? Is Christ’s any-moment return governing my peace and outlook right now? How are my decisions of work, time, money, service, and family storing up eternal treasures in heaven? Is His not-yet Kingdom already my rule-of-life right now?

Third Advent

The third and less familiar opens our understanding to the experience of Christ’s presence in our hearts. The disciples were anxious and worried about Christ’s departure on the eve of His crucifixion (Jn. 14:1, 27). We, too, often fret and worry about the challenges, decisions, and difficulties of the day. Yet Christ’s promise to His first-century followers also holds true in the twenty-first century: The very presence and power of Christ is with us anytime – anywhere – by the indwelling Holy Spirit. Has not Christ said, “and lo, I am with you always, even to the end of the age” (Matt. 28:20b)? His commitment of presence to us comes through the Helper, who is given by the Father and the Son to be in us: “the Spirit of truth . . . He abides with you and will be in you” (Jn. 14:17, cf. v. 16).

Therefore, we have peace in the middle of any circumstance: “Peace I leave with you; my peace I give to you; not as the world gives do I give to you” (Jn. 14:27a). The presence of the Spirit continually advances the arrival of Christ’s grace and truth upon our hearts. We experience Him in our prayers, reading of the Word, gathering in worship, observing baptisms, receiving the Lord’s Supper, in our rising and our lying down, indeed, in every facet of life. He is ever near.
Our Advent worship of Christ guides us to ask: Is my heart resting in the truth that Christ’s presence is with me wherever and in whatever circumstance? Is my soul troubled and worried so that I’ve forgotten to run to the ever-present Christ?

Today, dear brothers and sisters: 

Rejoice in the humility and sacrifice of our Savior. Remember the hope of the glory yet to come. Rest in the advent of His ever-presence.

Celebrating, Anticipating, and Resting in the Advents of Christ,

Pastor Michael 

____________________________

FOOTNOTES

1. St. Bernard of Clairvaux (Sermo 5, In Adventu Domini, 1-3: Opera Omnia, Edit. Cisterc. 4 {1966}, 188-190. It appears in the Office of Readings for Wednesday of the First Week of Advent.  
2. Martin Luther wrote, “For God’s ancient people that time was fulfilled with Christ’s advent in the flesh, and in like manner it is still being fulfilled in our daily life, whenever a person is illumined through faith, so that our serfdom and toil under the Law come to an end. For Christ’s advent in the flesh would be useless unless it wrought in us such a spiritual advent of faith. And verily, for this reason He came in the flesh, that He might bring about such an advent in the spirit. For unto all who before or after believed in Him thus coming in the flesh, even to them He is come. Wherefore, in virtue of such faith, to the fathers of old His coming was ever present.
   From the beginning of time to the end of the world everything must needs depend upon this coming, this advent, in the flesh, whereby humanity is set free from bondage, whensoever, wheresoever and in whomsoever such faith is wrought. And the fulness of time is come for every person when we begin to believe in Christ as the One whose advent was promised before all times and who has now come.” – Sermon for the Sunday after Christmas, 1522

What would you find there?

Who would others see?

The real you

Your heart, mind true

Your past through all the distance, too

If you came out of hiding

Where would you go?

What place of quiet solitude?

What would you say?

Unloading all your fears, hopes, and sorrows

Who would you tell all your dark secrets to?

If you came out of hiding

How would others see you?

Their eyes might lower

Their opinions may sink about you

If you came out of hiding

Who would embrace you

With all your hurts, bruises, and pains

If you told them all you knew about you?

If you walked out of the darkness

What would God think of you?

He would see you and know you

Yet still love and embrace you

No matter…

…the mud on your skin

…the stain on your heart

…the stench of your past

…the guilt of your present

…the fear of your future

…if you feel like death

If you came out of hiding

He would find you there

And invite you to come and rest

To roll the burden off your heart

The weight from your shoulders

The pain from your soul

The shame of your mind

Grace and peace would find you there.

If you came out of hiding

Michael J. Breznau | September 1, 2022

 

“How precious to me are your thoughts, O God!
How vast is the sum of them!
If I would count them, they are more than the sand.
I awake, and I am still with you.

Search me, O God, and know my heart!
Try me and know my thoughts!
And see if there be any grievous way in me,
and lead me in the way everlasting!” 

Psalm 139:17-18, 23-24

 

“Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and My burden is light.” (Matthew 11:28-30)

My soul is so full as my arms wrap around my son, this child of my heart.

He is not of “my flesh and bone,” but by God’s unbelievable grace, he is now my very own.

I think of what Joseph, the adoptive daddy to Jesus, must have felt. Looking into those eyes, caressing His cheeks, and softening the midnight cries…

“How can this be?” he must have wondered.

And so do I.

God chose Jack for us. 

God chose Jack for us. We quietly knew this for months. But we privately, silently prayed in our hearts; still with undercurrents of fear and anxiety about what the future would hold.

But God provided in countless ways. 

• A wise and wonderful adoption attorney: Mary Conklin.
• A Jesus-loving adoption agency: Families Through Adoption.
• A giant team of friends and family who prayed, supported, and encouraged along every step of the journey.

And Jack arrived. 

Healthy and whole and now overflowing with effervescent happiness. And this glorious Tuesday, surrounded by family and friends, our dear friend, Judge Brian Pickell, pronounced him now and forever: Jackson Carter Breznau.

I am forever his and he is mine. 

So also God our Father embraces us as His own. Through the indescribable gift of Christ the Son, we – by grace alone through faith alone – are chosen and adoption into His family, the Beloved. God calls us sons and daughters.

We are forever His and He is our Father.

Adoption is the eternal gift that flows from the gospel. In this love and grace we rejoice!

“He predestined us for adoption as sons through Jesus Christ, according to the purpose of his will.”  (Ephesians 1:5)

 

“To redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave, but a son, and if a son, then an heir through God.” (Galatians 4:5-7)

 

“But to all who did receive him, who believed in his name, he gave the right to become children of God.” (John 1:12)

 

“For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ…” (Roman 8:14ff)

 

“For in Christ Jesus you are all sons of God, through faith…” (Galatians 3:26)

A Prayer for our Son

Thank you, oh Lord of mercy, for giving us Jack. Our hearts pour out in praise to You. 

Lead Jack’s heart to Your love. At a very young, early age, we ask that You draw Him to the rescuing, redeeming Truth of Jesus the Christ.

May He walk with you and serve you with joy all of his days.

May He wholeheartedly love you and draw many others to love you through proclaiming Your great grace.

Give us wisdom, knowledge, and insight to guide Jack in Your Word. For Your glory to be displayed, we pray.

Through Christ our Savior and by the power of the Spirit, we pray to You, our Father. Amen. 

Thank you, friends! We love you all!

Love in Christ, 

  Michael, Stephanie, Hudson, Everlynn, Carson, and Jackson Breznau

Life on the journey with God often feels like a switchback trail up a mountain.

We may wonder if we’re progressing forward or upward at all. Have the past 2, 5, or 10 years been a waste?

Alone.

Thinking.

Think about it: 

What “burning bush” sort of moments have you had with God? Do you remember a time when God clearly spoke to you about a key decision, a personal crisis, a sin conviction, a career change, or a new ministry endeavor? Perhaps an experience like this occurred years ago or maybe quite recently.

Now think collectively as the keepers-of-the-story here at Mayfair Bible Church (or your own local church): what kind of “burning bush” moments can you recall from the recent or distant past in Mayfair’s history? How did God attune you and/or the church family to His guidance?

Let’s take action by sharing a brief story or two about your “burning bush” moments or your family’s seasons when God quite literally shocked you with His gracious guidance and fresh direction. I can’t wait to hear what you’ll bring to the “campfire” this coming Sunday as you converse in the foyer, hallways, pews, or over Sunday dinner.

Anyone bringing s’mores?

In God’s Vineyard,
Michael

We live in a world darkened… stained by sin. Sin = anything we, as humans, think, say, or do that is contrary – opposite to God’s way of love and truth. We face the effects and consequences of sin – death and evil and destruction are everywhere. Depravity is, perhaps, the most empirically verifiable fact in the world.

            So, is there any hope? Is there mercy for broken, messed up humanity?

This One, Jesus, who spoke life, hope, forgiveness, and freedom… died. Why?

Tonight, let’s discover why through parallels – looking at lines from one Old Testament passage and crossing over to a New Testament passage. Exodus 24 and Matthew 26. Two men, two leaders. Moses. Jesus. Two tables. Two Covenants.

But first envision a picture frame around these two biblical passages with two short verses from the apostle Peter:

“Peter, an apostle of Jesus Christ, to those who reside as foreigners/strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen according to the foreknowledge of God through sanctification of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure.” (1 Pet. 1:1-2)

What do all those words mean?! Sprinkling blood??

Hold the thought. Keep that frame in view because Peter had a parallel of Scripture in mind. Let’s discover the parallels which reveal to us WHY Jesus died…

God led the Israelites out of slavery in Egypt via Moses. God gave them the 10 Commandments and additional laws for the functioning of the nation.  Then in Exodus 24 we see…

As Moses arose early in the morning and built an altar at the foot of the mountain with 12 pillars for the 12 tribes of Israel (v. 4), SO Jesus, in Matthew 26, built His mission on and communicated the New Covenant in His blood with the 12 disciples (Matt. 26:26-28).

As Moses sacrificed young bulls, took the book of God’s covenant and read it for all the people so that they might respond to God (v. 5-6), SO Jesus instituted the New Covenant with His disciples so that they (and we) could respond to God with faith in His promise.

As Moses took the blood and sprinkled it on the altar and the people, who had responded in confession with the covenant (v. 8), so Jesus symbolically held the cup up as the sign of the New Covenant in His blood, which is poured out for the forgiveness of sins.

As the Israelites responded with a promise to obey God (v. 3, 7), yet later failed, so now Christians have been chosen by God to the obedience of faith in Jesus Christ, and so are sprinkled with His blood, by which we’re forgiven (1 Peter 1:2) and He will not fail on His promise to us (Heb. 10:23).

The Israelites were considered cleansed within by being sprinkled with blood on the outside. OUTSIDE – IN. But not anymore! Jesus poured out His blood once-for-all to erase our debt of sin. INSIDE – OUT!

As Moses and the other leaders “saw the God of Israel,” yet did not die but instead saw God, and they ate and drank (v. 9-11), so Jesus the initiator and communicator of the New Covenant was God-in-the-flesh, and the 12 disciples gathered together with Him at the inauguration of the New Covenant and they ate and drank. Table fellowship with God.

And as Moses was called by God to go up a mountain to receive the Law of God on stone tablets, so Jesus the Son of God was called by God the Father to climb up another mountain called Calvary to be the Way of grace, to inaugurate a New and Living Way through the sacrifice of His body on the Cross (Hebrews 10:19-25), so that His Law could be written on the tablets of our hearts (Jer. 31:33-34; 2 Cor. 3:3; Heb. 8:10). God mediated His relationship with the Israelites through the Law of Moses, but the Law was never a way to salvation but only the way to demonstrate one’s faith in God and His promises.

Now in Christ, there is just one mediator, the man Jesus Christ, the one whom Moses looked forward to and anticipated (Deut. 18:15). “…the Law was given through Moses; grace and truth were realized through Jesus Christ” (John 1:17). And all God’s promises are “yes and amen” in Him! (2 Cor. 1:20)

So, Jesus is Greater than Moses. Jesus Christ is the Ultimate Leader of His people. He is Prophet, Priest, and King. Jesus Christ is your hope and your inheritance.

            This is why Jesus died…

So that this world-changing, heart-redeeming good news is what we could be brought into! Therefore, Peter writes to Christians scattered around the ancient known world: “May grace and peace be yours in the fullest measure!” The world’s rejects are now God’s elect!

The parallels.

We discover through Exodus 24 and Matthew 26 framed around by other verses that…

Christ’s death – His blood poured out on the Cross – fulfilled the full picture of the Old Testament sacrifice to give us the New Covenant, the new promise, so that the world’s rejects are now God’s elect.

Chosen and cherished by God… so though our sins they are many, His mercy is more.

In God’s Vineyard, 

Pastor Michael 

Here is the slightly elongated version of this message as delivered on Good Friday 2022 at Mayfair Bible Church in Flushing, MI:

FOOTNOTES

As it turned out, Dr. Thomas Schreiner affirmed my findings: 

“To what does the sprinkling of blood refer? In the Old Testament the sprinkling of the blood is used for the cleansing of a leper (Lev 14:6–7), for the sprinkling of priests in ordination (Exod 29:21), and the sprinkling of the blood when the covenant with Moses was inaugurated (Exod 24:3–8). We can reject the sprinkling of blood in the ordination of priests immediately since the context suggests nothing about ordination. Grudem thinks the background is in the cleansing of lepers, arguing that it is an apt picture of the need of cleansing and forgiveness for the sins that disrupt fellowship with God after conversion.³⁴ In addition, he thinks a reference to sprinkling that occurs at conversion is unpersuasive since this sprinkling comes after sanctification and obedience.³⁵ Grudem’s view is possible, but once again it is ultimately unpersuasive.³⁶ His objection about the order of sanctification and obedience only stands if both of these terms refer to life after conversion, but I have already argued that both of these terms refer to conversion as well. Sanctification, obedience, and the sprinkling of blood are three different ways of describing the conversion of believers in this context. Further, Exod 24:3–8 is the most probable background to the passage.³⁷ The covenant is inaugurated with sacrifices in which blood is shed and sprinkled on the altar (Exod 24:5–6). The people pledge obedience to the God of the covenant (Exod 24:3, 7). The promise to obey matches the obedience Peter noted in the first part of the eis clause. Moses then sprinkled the people with the blood, stating, “This is the blood of the covenant that the Lord has made with you” (Exod 24:8). The blood of the covenant signifies the forgiveness and cleansing the people needed to stand in right relation with God. We see, then, that entrance into the covenant has two dimensions: the obedient response to the gospel and the sprinkling of blood. Similarly, God’s work of foreknowing and the Spirit’s work of sanctifying introduce the readers into God’s new covenant.³⁸ Believers enter the covenant by obeying the gospel and through the sprinkled blood of Christ, that is, his cleansing sacrifice.^[1]”

³⁴ Grudem, 1 Peter, 52–54.

³⁵ Ibid.

³⁶ For views similar to my own see Michaels, 1 Peter, 12–13; Achtemeier, 1 Peter, 86–88.

³⁷ Michaels also draws attention to the sprinkling of the ashes of the red heifer in Numbers 19 (1 Peter, 12). It seems unlikely, though, that this is the most natural background since Exod 24:3–8 relates more directly to conversion, to the inauguration of God’s covenant with his people.

³⁸ So Achtemeier, 1 Peter, 89.

^[1] Thomas R. Schreiner, 1, 2 Peter, Jude, vol. 37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 56.

He is the reason we live, breathe, and have our being. He is the foundation of our existence as a local church. He is why we gather, serve, worship, and proclaim.

When Jesus was transfigured in front of Peter, James, and John, the scene of glory overwhelmed them. Moses and Elijah were there, too.

Imagine the sights, sounds, and feelings for a moment.

But Peter – being the ever talkative one – starts jabbering about how to apply the experience. “Here’s what I think we should do…” he starts in. But the next line grabs our attention:

“He [yes, that is Peter] was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him!” (Matthew 17:5; cf. Mark 9:7; Luke 9:35)

Yes, listen to Jesus. 

We have much planned for tonight’s Good Friday communion service. Our team is over-the-top excited about all that is in the works for Resurrection Sunday. But unless God is at work, it’s all just paper and noise. Unless Jesus is exalted, reverenced, remembered, and listened to, then the whole weekend is a long, tiring adventure of missing the point.

So tonight, come and listen. Soak in the Story of stories. Respond to the Savior.
Come to the Table.

Be renewed… maybe even redeemed.

An acquaintance of mine, Glen Scrivener, labors as a preacher, evangelist, and poet in the UK. He wrote these beautiful, powerful words for this set apart Friday:

1. The glory of the bloodied God,
His fruitfulness in shame.
Stooped lower than all men have trod,
In torment in the flame.

2. The writhing worm, disjointed dry,
Rejected from His birth.
Thrust groaning into Satan’s sky,
Accursed by heaven and earth.

3. Hell’s blackest cloak enfolds with death,
From Pinnacle to pit.
To choke the Source of Living Breath
Extinguish all that’s lit.

4. The Mighty Man at war cries out,
It echoes ‘gainst the sky.
Resounding as a futile shout,
Within a victory cry.

5. Creation torn from Head to toe,
His body out of joint.
The Rock that splits is split in two,
Creation to anoint.

6. Our Jonah hurled as recompense
Into abysmal depths.
The beast that swallows Innocence
Is swallowed by His death.

7. Divine appeasing blood poured out,
Divinely pleasing scent.
While man appraises with his snout,
Declares it death’s descent.

8. Then crowned in curse, enthroned on wood,
My God nailed to the tree.
The reigning blood, that cleansing flood,
Is opened up for me.

_____________________________________

I’m praying for you and looking forward to listening to Jesus tonight with you at our 6PM Good Friday Service and through the special events and services planned on Easter Sunday, too, at Mayfair Bible Church.

Soli deo gloria. 

Love in Christ,

Pastor Michael

Christians all around the globe set this week apart from all others to remember Christ’s entrance into Jerusalem amid shouts of “Hosanna,” His steps to the cross, the foot-washing and Passover celebration, and the impending Resurrection Sunday. Such is why we call it Holy Week. The Father’s love for the world poured through the passion of the Son.

His body broken for us.

His blood shed for us. 

For nearly 2,000 years, followers of Jesus have recited these ancient-yet-ever-true words:

THE NICENE CREED

We believe in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, Very God of Very God, begotten, not made, being of one substance with the Father by whom all things were made; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate. He suffered and was buried, and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead, whose kingdom shall have no end.

And we believe in the Holy Spirit, the Lord and Giver of Life, who proceedeth from the Father and the Son, who with the Father and the Son together is worshipped and glorified, who spoke by the prophets. And we believe one holy universal and apostolic Church. We acknowledge one baptism for the remission of sins. And we look for the resurrection of the dead, and the life of the world to come.

Amen.

Pause for another moment. Retrace this confession of faith birthed from the Council of Nicea in 325 AD.

These are phrases of deep Gospel truth.

Notice how the Nicene Creed leads us through Creation, Incarnation, Crucifixion, Resurrection, and the coming Kingdom’s Consummation? This week, let’s take time each day to reflect and rejoice in this great announcement of good news to the world.

Love in Christ,
Pastor Michael 

Although we’re blessed with a beautiful church facility here at Mayfair, we could have all the carpet nicely vacuumed, a superb sound system, great coffee, good song selections, and a decent sermon, yet still miss God’s pattern and purpose for the church.

A church is…
…a worshiping assembly of believers in Jesus
…a body of localized followers functioning as one in Jesus
…a holy dwelling of the Spirit founded on Jesus
…a spiritual family and household in Jesus
…a team working together on the mission of Jesus

Further definition could be added to a fully-orbed picture of Christ’s plan for His people (the list above is simply derived from Acts 2:42-47; Rom. 12:3-8; 1 Cor. 3:9; 12:11-14; Eph. 2:18-22; 4:1-13; Phil. 1:27).

But notice something about the descriptors and metaphors employed by God to define His church: the church in whole and in part is a people not a place. The church is not a building, business, or buy-in social club, but the new covenant community of the Spirit — a radically distinctive entity commissioned by Christ, the resurrected Savior.

You live these truths so faithfully, beloved. 

As we look ahead to what is known as Holy Week, starting this Sunday and through Easter, consider how our worship gathered and our service to one another scattered is distinct from and compelling to people who don’t have a personal relationship with Jesus and His church.

Today, who may you invite to Jesus? This coming week, who could you invite into the environment of our Good Friday and Easter Sunday gatherings?
You see, we’re not inviting them to enter a building for a program but rather to experience first-hand the good news and joy Christ among us. The beauty of Christ’s life-giving gospel isn’t found in a facility or service set-up, but in the smiles, tears, laughter, singing, giving, praying, and serving of the people He has redeemed.

So let’s pray, invest, and invite. 

• Pray for the love and truth of Jesus to be communicated in word and deed through us. Pray specifically, by name, for people who need Jesus’ saving grace.
• Invest time into caring for the people for whom you are praying.
• Invite them to experience an environment that is composed of people redeemed by Jesus, his church. 

Wait. Trust. See what God can do. 

Soli deo gloria.

Love in Christ,

Pastor Michael

Mayfair Bible Church gathered for worship. Photo credit: David Kamuiru (2021)

P.S. This Sunday at Mayfair Bible Church, we’ll supply you with handy-dandy invitations to utilized in our “pray, invest, and invite” mission. These aren’t “on-the-fridge” reminder slips for you, but intended as a tool for others to experience the grace of God’s family among us.

So take as many as you’ll give away!

By Michael J. Breznau

Doriani, Daniel, M. Putting the Truth to Work: The Theory and Practice of Biblical Application

Many pastors deal with continual angst as they face their congregations week-after-week and wonder, “Is what I’m saying connecting with their lives…is this message going to make a difference?” Doriani, long-time pastor and seminary professor faced the same consternation during his first fifteen years in the pulpit (pg. vii). When he approached other pastors about how to effectively weave together application, he was most often struck with the same concern – they were in the same boat as he was (pg. vii)!

We, as pastors, are fairly well-trained in biblical exegesis, theological method, and general homiletical form. But concentrated efforts on application are sorely lacking. Yet some pastors and teachers claim that one should not even include application in the sermon. “Teach the Bible with clarity and leave the application up to the Holy Spirit as you close in prayer,” so it has been said by one well-known expositor. On the other side of the spectrum, others jump from the felt-needs of their congregants immediately to application ideas as they cherry-pick Bible verses off their top of the heads for the next fireside chat with Pastor Chad.

Thankfully, Doriani is convinced otherwise. He writes, “Skillful application rests upon skillful interpretation” (pg. 3). The two essential methods go hand-in-glove. In Putting the Truth to Work he aims to provide the tools “for those who want to cross a river representing barriers to the communication of God’s word wrought by the passing of time and changes in cultures and language” (pg. 12). Moving from the bridge metaphor to concrete definition, the essence of biblical application may be defined this way: “knowing the God who redeems and conforming ourselves to him” (pg. 13, cf. pg. 39). The movement of knowledge to life-transformation according to God’s will can receive its impetus through faithful preaching with application.

Some greenhorn seminarians may naively believe that sermon application is as easy as a walk in the park, while battle-weary pastors or cynical skeptics may surmise that crossing the bridge from an ancient text to contemporary life is near impossible (pg. 32-33). But Doriani believes there is a way forward over the bridge. To add a metaphor (he’s a preacher after all), “one must find a coach and become a student of the game.” To this end, Doriani will “fill the gap and tread the seam between academic and pastoral theology” so that any dedicated pastor can learn to form consistent, creative biblical application (pg. 40).

Strong Points

One thing is clear: Doriani is an encourager par excellence. He is convinced that every preacher can put Paul’s promise into practice with their sermons, namely, that “Scripture is inspired and profitable for teaching, rebuking, correcting and training in righteousness” so that our church members will be “thoroughly equipped for every good work” (2 Tim. 3:16-17) (pg. 41). He joyfully, enthusiastically persuades the reader like a good baseball coach: “You can do this! Keep it coming!”

The book is rich with examples, visuals, diagrams, and thorough explanations. The thirteen chapters logically plod forward and cover nearly all the significant questions that pastors face with the weekly task of sermon building and application. This is no mere handbook. More than three hundred pages are filled with key steps, advice, and again, encouragement.

Weak Points

Due to the book’s extensiveness it is also at-risk of being overly exhaustive. Doriani is clearly a preacher-at-heart. The chapters – especially the introduction – wax eloquent with illustrations, quotes, and pastoral persuasion. Some pastors may find themselves hurrying past some of the more florid material to access the meat of the book.

A cheap-shot at the news media is poorly taken on pg. 43, he writes, “News media can obscure this, since they convey masses of apparently useless information – what can we do about hurricanes, riots, or train derailments in distant nations?” A friend reminded me of the regular barrage of off-handed attacks he daily receives as the morning anchor at our local TV station. As a believer and son of a pastor, he has helped me see from the other side of the news desk. Doriani would do well to encourage pastors to not bash the news media when such an approach is unwarranted – especially if they desire to also reach them with the gospel.

Reflection and Interaction

Doriani contributes a powerful discussion on preaching God-centric sermons, rather than hovering in the rather depressing clouds of anthropocentric sermonizing. He also holds to a mainstream Reformed view of Christocentric interpretation. He writes, “The prophets anticipated him, the apostles looked back to him, and he continually pointed to himself as he handled the law, prophecy, and biblical themes. In doing so, he declared himself greater than Abraham, Jacob, Moses, Jonah, and Solomon; greater than temple and priest, David and kingship. He is the great prophet, the final judge, the wisdom of God” (pg. 58).

While these declarations certainly ring true to the argument of the book of Hebrews and related passages, one is left wondering if this also means that Christ is the overall theme of Scripture or the specific meaning behind every Old Testament verse? Doriani utilizes a somewhat peculiar word to emphasize his Christocentric approach: “Jesus’ reading and application of Scripture are relentlessly theocentric and egocentric” (pg. 51),[1] meaning the Scriptures are all about him. On the surface, that sounds noble and right. But it is unclear how Doriani would apply certain Old Testament narrative texts in light of this perspective. If every passage is all about Jesus, then one is inclined to believe we must find him in there somewhere, regardless of the genre and historical context.

Christians have been known to do all sorts of things out of literalistic obedience to the Bible. Doriani comments, “People make decisions by flipping coins because Israel cast lots (Josh. 7:14-23; Acts 1:23-26). Like Gideon they lay out “fleeces,” though Judges portrays Gideon as a weak man (Judg. 6:36-40). They divest possessions to imitate the early church and horde them to imitate the patriarchs” (pg. 211). Therefore, we must guide them to the one, singular point of narrative passages. Doriani shines with clarity on how to accomplish this task in Chapter 8. Our goal is not to form some “free-floating moral stories” (pg. 211). Instead, I concur with the author that we must ascertain the central, God-centric truth of the passage and weave application into the sermon that aligns with that primary idea. Our aim is to “lead hearers to God” (pg. 259) not into a reliance on themselves or some outlandish behavior.

Should application be direct or indirect? Doriani waffles on this point, “The center of application is not commanding but expressing truth so that its relevance is obvious” (pg. 39). While I agree that not all application should be overt, we can and should graciously express God’s Word with imperatives, commands, directives where appropriate.

One will be disappointed that more attention is not given to expressing dependence on God in prayer and reliance on the Holy Spirit in the sermon development process. However, the obvious pastoral care of the author and his fastidious detail work in the scriptures makes this a book that will stand the test of time. Doriani’s emphasis on biblical integrity, shepherding sensitivity, and applicational relevance form a message that every preacher should devour.

FOOTNOTES 

[1] Doriani goes on to use the term “egocentric” five times (see pg. 48, 49, 51, 280).

By Michael J. Breznau |

Chang, Curtis. Engaging Unbelief: A Captivating Strategy from Augustine and Aquinas. IVP Press, 2000

Curtis Chang, seasoned campus minister with InterVarsity Christian Fellowship at Tufts, M.I.T., and Harvard, believes we face an “epochal challenge,” namely, common strategies for communicating the gospel of Christ are not effective in the postmodern era (p. 10, 38). A sea change has occurred. He writes, “…postmodernism threatens the church’s existing paradigms and harmony with the broader society. As the old understandings break down and new conflicts break out, Christians especially need a new rhetorical strategy” (p. 38).

Chang’s unique book, Engaging Unbelief, presents a new way forward by returning to an old path from church history. Pointing to Augustine’s City of God and Aquinas’ Summa contra Gentiles, Chang argues both of these works “take the occasion of a specific request from an evangelist to respond to the broader epochal challenge facing all evangelists of their day” (p. 100). For Augustine, the dilemma was the belief that Christianity was the cause of many societal ills and weaknesses in the Roman Empire (p. 13-15, 67). Therefore, pagan philosophers sought to sway public opinion and influence away from Christianity. Thomas Aquinas’s dilemma precipitated from the rapid spread of Islam, yet not just as a religious opponent but as an intellectual force based on their development and interpretation of Aristotelian philosophy.[1]

Their dilemma and ours is not merely academic but missiological. Christianity was much deeper and wider than Rome, so Augustine would contend. Aquinas needed to counter the Christian crusade movement that sought to militarize the Church against her foes, yet also provide tools for conversing with unbelievers in Christian mission (cf. p. 16-18, 100). So also, today our dilemma has both intellectual and practical concerns. We are reminded, “the ground [we] have taken for granted is shifting” (p. 19). Therefore, Chang offers a comparative analysis between COG and SCG[2] that highlights his persuasion that both works use the same underlying strategy of “taking every thought captive,” i.e. to enter the story of the challenger, retell their story, and then ultimately capture the challenger with the ‘Story of stories’ by delicately pointing out the inadequacies in their own story (p. 26-27, 36, 38-39, 94, 137, 144).

Engaging Unbelief explains how corresponding with these two challenges of the past may offer us a robust “inter-narrative strategy” for communicating with postmodern unbelievers (p. 18, 39) and also reveal a “comprehensive unity” between these two Christian classics and their authors (p. 34-35, 39). Chang convincingly outlines how we can apply these ancient texts as we seek to captivate seekers and skeptics with the powerful story of Jesus Christ.

Strengths

Most importantly, Chang’s work is rich with scholarly analysis of COG and SCG, yet also filled with beautiful, brief historical sketches of Augustine, Aquinas, and their contemporaries (e.g. p. 13-18, 82, 92, 145). Even if the reader has not recently read either of the classics being analyzed, they are rewarded with an immersive experience of helpful summaries and insightful anecdotes that form the cohesive argument of Engaging Unbelief.  He skillfully recounts the plots and subplots of COG (p. 66-67), helps us understand Aquinas, the “Dumb Ox” (p. 64), and deftly articulates the overall argument of SCG (p. 96-97ff).[3] He provides color to the background of pale history. For example, we discover Augustine’s early life in Rome under the guidance of the pagan patron Symmachus (p. 49-50ff). Installed by Symmachus in Milan to teach as a professor, Augustine is drawn to Christ just a few years later and hence discipled under Bishop Ambrose, who is Symmachus’ utmost sparring partner (p. 50). Chang points out that these and other unique circumstances gave Augustine (and similarly Aquinas, p. 58-59) the perspective necessary to understand and engage with the opposing narratives of the time.

Yet this work does not dwell only in historical account. The goal is mission-oriented. Chang makes clear that the crisis we face as the 21^st century church is the reality of our ineptitude in compellingly engaging with unbelievers (p. 22-23). He writes not just as a theorist but a practitioner and from the personal “battle ground” of his campus ministry with IVCF. He graciously critiques various Christian attempts to co-opt postmodernism (cf. Hauerwas, MacIntyre, cf. p. 31-33), describes what postmodernism does negatively (p. 19), and also where and how it can serve to our benefit.

No stranger to the many problems within the American church, he also provides insight on the holistic blending of church and state in the Roman Empire (p. 41), which clearly parallels the aspirations of many evangelicals in their chase to fulfill the American dream. Lastly, the book concludes with guidance on how to employ the “tell, retell, capture” strategy in preaching, writing, debating (p. 156ff), as well as in the cinema, TV, and the internet. Above all, Chang remains resolute in the gospel truth and guides us to make God’s metanarrative clear in a world filled with tragedy and despair (p. 154-55).

Weaknesses

Engaging Unbelief is a strong book with thorough scholarship and obvious application to present-day ministers of the gospel. I will highlight only a few minor critiques.

Postmodernism. Written in 2000, discussions of postmodernism raged across university campuses at that time. Yet society is changing at a more rapid pace than ever before. Many now discuss if we are in a post-postmodern era or some amalgamation of premodern spirituality conjoined with modernistic thought. No one can be sure.  Certainly, postmodernity was key to the conversation 21 years ago (p. 19). But we are pressed to wonder if we have largely moved beyond this, just as Chang hypothesized we would (p. 164-65).

Academic. Sometimes Chang seems so immersed in his comparative analysis that he fails to more simply define terms and syllogisms for the reader. The writing style of Engaging Unbelief is more like that of a dissertation or academic journal. One may not find it readily accessible to a non-academic audience, since Chang tosses in too many other names and philosophies without due explanation (see p. 106-109, 123).

Missions to Muslims. He claims that “missions to Islamic lands remains at low levels.” (p. 141). However, this is simply no longer the case. A great movement of well-contextualized mission work with Muslims is underway. For example, Global Gates is an organization focused on unreached or unengaged Muslim people groups in major US cities. TEAM, Frontiers, ABWE, and the IMB all have significant resources directed to engaging Muslims with the gospel story.

Reflection & Interaction

Even though this book is under 200 pages, Engaging Unbelief tightly packs in deep analysis and application both for today’s evangelical scholars and missionaries. Among many great insights, I will raise two points of disagreement and two points of mission application.

Exegetical Accuracy? At the outset, Chang states that his “underlying strategy” is built around the apostle Paul’s phrase, “taking every thought captive to obey Christ” (his translation of 2 Cor. 10:5), which he believes entails “three main components: (1) entering the challenger’s story, (2) retelling the story, and (3) capturing that retold tale within the gospel metanarrative” (p. 27). Yet does the apostle Paul’s present, active participial phrase (which bears imperatival force) fit with the author’s use? Not closely. Observing the wider context of vv. 4-6, spiritual warfare is in view and, particularly, false teaching within the church and a tacit rejection of Paul’s authority (vv. 7-18). While Chang’s strategy of engaging in a challenger’s story is not unbiblical, one is hard-pressed to find direct command for such a strategy in this specific biblical passage. Paul’s argumentation on the Areopagus as recorded in Acts 17 may be a more accurate descriptive example.

Chronological snobbery? While one cannot assume all evangelicals define or defend scriptural inerrancy in the same way, Chang’s quick washing over of the “battle for the Bible” in a mere two paragraphs smacked of what C.S. Lewis called chronological snobbery. While he claims that Hodge, Warfield and the Princeton School leveled an argument that “degenerated into an ‘incommensurable’ and irresolvable shouting match,” I would counter that this was a necessary battle for their time (see p. 113). Just as Augustine and Aquinas made their arguments in their epochal challenge, so these other devout men of God sought to articulate the doctrines of scriptural inspiration, inerrancy, and preservation. Was every word, booklet, or debate effective? Certainly not. But as Chang admits, COG and SCG were not immediately or entirely effective in their time either.

The Story of stories. Chang details how we are facing a “constant reawakening of old tales,” yet these stories are spun for a will to power leading to violence among nations and people groups around the world (p. 29). As Christ’s people of peace, we must be skilled at understanding the stories of others and leading them into the Story of the Reconciler, Peacemaker. Here postmodernism serves us well with its emphasis on communication via narrative (p. 29-31). But we must proceed with caution. Chang reminds us that postmodernism is, by nature, relativistic, and therefore does not allow for one metanarrative – “no story of stories” (p. 32).[4] So with the author, we must maintain gospel fidelity, for “conceptual vagueness translates into missiological vagueness” (p. 32). In the sense of a master storyteller, he labels Augustine the “original postmodern” (p. 75). While the moniker ‘pre-modern’ may likely be more accurate, we should ask ourselves how to mirror the praxis of this seasoned pastor-orator. Who, today, is “bilingual” (in terms of culture and discipline) and living “on the margins” (p. 49, 60)? Missionaries and ministers must enter the story – via cinema, TV, the internet, and the arts to look for common ground. We must know our challengers’ stories inside and out, and then seek to engage them in every mode possible (see p. 79ff). From this vantage, we can move into the metanarrative that provides a meta-explanation for life’s greatest questions and tragedies (p. 84).

The Right Fight. Self-professed Christians are enraged at each other over every minor disagreement. Politically-activated Christians wage war with the culture. The term evangelical used to imply we were people who, above all, cherished and proclaimed the gospel. Today, the label seems to be nothing more than a right-wing voting bloc. Chang describes remarkable parallels between Augustine’s post-Constantine Rome to present day North America (p. 44-46ff), as well as with Aquinas’ era of the crusades and Islamic expansion (see p. 20-24). In both epochs, Christians fell to the temptation of power and pride. The same appears true today. We have reached “for the sword to wield” (p. 58) with no more words left to say to our pagan counterparts. Even now, self-professing evangelical Christians ready themselves for civil war.[5]

But Engaging Unbelief reminds us, yet again, that we must fight the right fight God’s way. We do not war against persons, people groups, or political parties, but against Satan, sin, and his system. We may be stunned by the economic and military advances of Islamic nations.[6] We may be prone to disgust by the immoral degradation of western society. But we cannot surrender the gospel metanarrative by fixating on a particular challenge, i.e. a political or economic one (see p. 129). We must not resort to flashy riches or a false prosperity gospel to win over the masses (p. 55). Instead, we must take the longer, lonelier road. We must enter the stories of the people with which God has placed us. We must listen, learn, and retell their story whilst leading them into the Great Story of God’s grace in Christ. Above all, we must operate with scripture in hand and God in heart. We must walk in step with the Spirit, just as Chang exhorts us, “New storytellers must be open to the creative outpourings of the Spirit while humbly submitting to the authority of the church and Scripture” (164).  For in the end, it’s not about you or me. The Story is all about Him.

FOOTNOTES

[1] Chang records, “In Augustine’s day pagan challengers sought to deconstruct the Eternal City narrative by blaming Christianity for Rome’s ills. . . . In Aquinas’ day, Islam threatened the Only City narrative by presenting a totally different and seemingly superior story of knowledge” (p. 64-65).

[2] City of God and Summa contra Gentiles will be abbreviated as such from this point forward.

[3] Chang is audacious yet erudite. He is audacious in that numerous scholars have given up on a conclusive organization to COG and SCG. He is erudite in that he ably convinces the reader that there is a clear thematic unity to both of these works and he does so through interacting with all the relevant source material.

[4] By definition, postmodernism carries with it a “hermeneutic of suspicion” (p. 77).

[5] This may come as a surprise, but just in the last two weeks I have had conservative “evangelical” Christians tell me, “what our country needs most now is a good war… a civil war to shake things up.” (April 2021)

[6] I had that experience when touring Dubai and Abu Dhabi (UAE) in January, 2020.

By Michael J. Breznau 

Crouch, Andy. Culture Making: Recovering our Creative Calling. Downers Grove, IL: IVP, 2008.

The evils of the culture are often decried from the pulpit and among conservative commentators. “Our culture is going down the drain,” more than one concerned parent has quipped. As a pastor, I admit the moniker “culture” has been the proverbial whipping boy in various talks and sermons that have passed through my lips. Certainly, the cultural trends across North America appear to be veering further away from Christian morality and ethics. However, according to Andy Crouch in his landmark work, Culture Making, thinking of ‘culture’ as merely an idea or trend is highly myopic.

Many Christians consider themselves at odds with culture. Our modus operandi is often to criticize or condemn culture or, on the flipside, to rather numbly copy or consume culture (cf. p. 93-97). But Crouch argues that culture, beyond merely an idea or belief, is at its core, a gift from God. God is both Creator and Ruler (p. 21). “Culture is what we make of the world,” which God has made (cf. 23, 39, 102). Crouch expands this concept: “Culture is not just what human beings make of the world; it is not just the way human beings make sense of the world; it is in fact part of the world that every new human being has to make something of” (25, cf. 41). Rather than viewing culture as a movement or idea, Crouch argues for culture as artifact, in a broad sense (see pg. 48ff).

Therefore, we are called to create, renew, and redeem culture to the glory of God, i.e. to reveal the qualities and character of the Creator as His image-bearers (p. 25, 36, 98, 175, 216). Throughout this unique, inspiring book, Crouch deftly paints numerous portraits of how we can live as culture-makers in the coalescing realms of business, education, art, science, service, and stewardship.

Culture Making, according to Crouch, “is for people and a Christian community on the threshold of cultural responsibility” (p. 9). Mere listening to or an awareness of culture or societal trends is not enough. We must hold a renewed vision for our cultural mandate as God’s people and this leads us into action. The author raises two problems that press against a biblical vision for curating and creating culture: (1) theological liberals employ the historical-critical method of interpretation to “[dismantle] the claims of Scripture in light of its cultural context” and (2) “evangelical Christians have often done a fine job of ignoring the cultural import of Scripture while defending its divine inspiration” (p. 11).

So, in order to develop a robust and persuasive case for our creative, culture-making calling, Crouch presents three main sections in the book (cf. p. 10-11): The first part focuses on sociology, definitions of culture, and a philosophy of culture (Ch. 1-5). The second portion dials in on the metanarrative of scripture, a biblical theology for culture, and culture as a gift of God and a means by which to glorify God (Ch. 6-11). The third part outlines a vision for our calling as Christians to be culture makers, not merely in opposition to culture but rather to cultivate and co-create as image-bearers (Ch. 12-16).

He weaves in poignant summaries of “culture categories” (p. 18), numerous stories and anecdotes to illustrate his points (cf. p. 42ff), even a delicious description of chili (p. 65-66) as a through-story for culture-making in the home. To guard us from missing the point, Crouch repeatedly reminds the reader, “Culture is not finally about us, but about God” (p. 13). Faith in God leads to following the calling of God, which is to depend on our Creator and cultivate from what He has made in every aspect of life (cf. p. 131). Every Christ-follower should take up this book and apply its vision of cultural creation and renewal into their home, work, and worship.

Strong Points

Crouch’s careful work in writing Culture Making has many points worth applauding. His extensive experience as a journalist displays his wide vocabulary and captivating writing style. As much as he is a writer, he is also a skilled exegete and seminary-trained minister. These two disciplines combine for an extraordinary book. Three primary strengths are as follows:

First in gracious critique: He provides an excellent evaluation of both the progress and failure of efforts toward cultural change or transformation (p. 33-53, 59), as well as an erudite critique of fundamentalism to modern evangelicalism. He cautions against our rather common penchant for treating a new hit Christian band (or similar contemporary Christian phenom) as a technological device or “silver bullet” (p. 59-60) that will turn the tide of culture. Instead, we must take small steps in everyday life to create, renew, and cultivate. He presses us toward obtaining a clearer definition of worldview by utilizing questions like: “Who are we? Where are we? What’s wrong? What’s the remedy?” (p. 61). Lastly, culture is not something we just intellectually consider but holistically apply. So, Crouch purports the difference between thinking and living. Our work on and in culture must be embodied not disembodied (p. 61-63). To bring this idea closer to home he asks: “But what happens after youth ministry? What does it mean to be not just culturally aware but culturally responsible?” (p. 10). If a student only hears or talks of culture but fails to apply his or her own role within the culture, then we have failed to follow the cultural mandate of God for His people. We must inspire and move toward something more – our creative calling.

Second as a persuasive exegete: Crouch demonstrates biblical-exegetical acumen in building his argument for our call as culture-makers through the story arch of Scripture – from Genesis to Revelation – from the Garden to the Garden City (p. 78ff, 102-110, 120-131, 147, 184-89, 213ff). Crouch also sprinkles in poignant, succinct defenses of biblical events such as the exodus. Perhaps above all is his powerful explanation of the tectonic occurrence of the resurrection (see p. 204-205). This one event brought change, at first small and slow, but eventually across every corner of the globe (p. 144-145).

Third as a compelling preacher: Here his long-time work with college students via CRU shines through. He does not allow the reader to simply absorb inspiring scriptural exposition or theory. Crouch ushers us into detailed, direct application of all the biblical theology that went before (see p. 214-263). We are called to sacrificial service and stewardship of the resources God has entrusted to us (p. 231ff). So, he compels us to ask: “What is God doing in culture? What is his vision for the horizons of the possible and the impossible? Who are the poor who are having good news preached to them? Who are the powerful who are called to spend their power alongside the relatively powerless? Where is the impossible becoming possible?” (p. 214) Crouch weaves in numerous biographical sketches (even juxtaposing Princess Diana and Mother Theresa) so that we can see how the call of culture-making may fit into anyone’s everyday life.

Weaker Points  

Culture Making is both rigorous and innovative. Yet I will mention just a few points of weakness and disagreement.

First, surprisingly, the book begins with a heavy dose of theory freighted with technical language. The first twenty-plus pages were not necessarily endearing; therefore, the average reader will not likely be drawn into the text. I find this unfortunate. He owns up to this fact on page 27 when he says, “Up to now I’ve indulged in a risky shortcut: talking about culture in the abstract, almost as if it were an ethereal Big Idea…” But, thankfully, his analogies with omelets and interstate highways helped illustrate his theories (p. 28-35).

Second, I disagree with Crouch’s assertion that the “golden age of faith [was] after the Civil War, when a wave of reform movements, institution building and cultural creativity was energized by self-described evangelical faith” (p. 81). The first great awakening led by the likes of Jonathan Edwards, George Whitefield, and in some degree, John Wesley, which preceded the Civil War, was characterized by wide-sweeping repentance, orthodox doctrine, and personal and national reform. However, the second great awakening, which followed the Civil War (alluded to by Crouch) was characterized by numerous cult spin-offs, legalistic moralism, a coerced revivalism by Charles Finney and company, and doctrinal perversion by the likes of Joseph Smith, Mary Baker Eddy, etc. However, Crouch otherwise offers a fair historical overview (e.g. 80-83).

Third, he presents a somewhat confusing sentence that could be construed at least two ways: “I am not personally persuaded by the valiant efforts Bible-believing Christians have made to fit every detail of the Genesis creation stories into the story told by modern cosmology and archaeology” (118). While I theorize that Crouch is contending against six-literal day creationists, his statement could, conversely, imply that he disagrees with old earth creationists or theistic evolutionists who seek to reconcile the biblical testimony of Genesis 1-2 with the general consensus of modern science. No explanation is offered, so the reader is left to wonder.

Lastly, Crouch overstates his case when he remarks, “not a single human cultural artifact has changed the word at that scale [of all six-plus billion people] – neither the compass nor indeed any other application of magnetism, the Gettysburg Address, nor any other work in the English language, Einstein’s theory of general relativity…” (p. 95). But what about the invention and mass production of the lightbulb? Surely, that single cultural artifact has changed the world – in nearly its entirety (except, perhaps, in a radically isolated tribe in the deepest Amazon jungle).

Reflection and Interaction

Culture Making is full of ideas and exhortations to put into practice within our homes, churches, workplaces, and hobbies. Due to space constraints I will focus my reflections on immediate application within the church community.

First, to create and renew culture within the church, we must inspire through teaching.  Regrettably, I have often generically and myopically condemned the culture instead of inspiring others to engage with or renew the culture in which God has planted us (p. 85-86). Like many conservative evangelical churches, we have often spoken of ‘culture’ as a movement antithetical to our views and ideas. Yet, ironically, Monday-Saturday, most churchgoers are simply consuming or copying the culture like the rest of society (see p. 93-98).

Crouch offers a wise and biblically-grounded corrective: we must move our congregations toward an embodied faith, i.e. a lived out and practiced faith that demonstrates our creative calling from God (p. see 63). If we seek to bring gospel-centered cultural change, then we must employ our God-given creativity (p. 73). God calls us to be cultivators and co-creators from what He has made (p. 98). In this way, we are reflecting the creative character of our Maker (p. 104). Furthermore, we must teach God’s people how to steward their cultural power in the manner of Jesus, who was “the most powerful and the most powerless person” (p. 208-210, 226).

We must guard against merely theorizing from the pulpit or lectern without tangible action. Thinking and analysis of culture falls short (p. 93-97). We can write, speak, and think to the nth degree yet accomplish very little. As Crouch reminds us, “academic libraries are full of brilliant analyses of every facet of human culture that have made no difference at all in the world beyond the stacks” (p. 69). Such is why I chose my D.Min. course of study at Talbot School of Theology instead of a Ph.D. program. Certainly, a terminal degree such as a Ph.D. will appropriately serve people geared for academic research and education. However, the practical nature of a D.Min. program drives one out of theory and into practice. We must, in turn, model and inspire the church to something more than merely inculcating religious goods and services on a Sunday morning, but to fulfill their creative calling for the glory of God every day.

Second, to flourish as a creative community of Christ-followers, we must knock down barriers, meaning we must courageously remove any obstacles that stifle or discourage people from deploying their creative calling. We must foster creativity by providing structure, space, and opportunity for artisans, musicians, inventors, scientists, and entrepreneurs to expand their work within the context of the church (see p. 22, 106-109). If we are rightly concerned by the cultural offerings of secular society, then we must offer viable, quality alternatives (p. 68, 72).

The current film series, “The Chosen,” which depicts the life of Christ and his disciples has been capturing audiences of all types. Why? It is remarkably good art. Not only are the producers and screenwriters exquisitely interpreting the Gospels, they are also communicating the greatest story ever told with powerful acting, dramatic cinematography, skilled lighting, and more. By creating structure and space for creativity within the church community, we will be providing freedom for more men and women to deploy their God-given abilities for all manner of culture-making endeavors. Additionally, Crouch relays his experience of entering a county courthouse, in which he felt radically out of place due to the unique subculture elements of the environment (p. 42-43). Similarly, we must realize this is likely how most unchurched people feel when they enter our own church culture. They will likely feel rather anxious and even helpless unless someone tears down the cultural obstacles to help them assimilate and, in time, deploy their own giftings for the glory of God.

Third, in order to cultivate change in the church and wider context we must start small and think local. Crouch reminds us repeatedly, cultural shifts and changes begin small. Think about it. Can you even change your life (p. 200)? “It is possible to change things quickly for the worse,” says the author (p. 58). But changing for the better is often slow, arduous, and even painful. We must have the long view in mind. Weekend conferences, a single powerful sermon, or a unique film may have momentary impact. But lasting change requires small, incremental steps of faithfulness. We must ask: How might we be boldly creative today? And then proceed to do the next right and good thing for the glory of God and the good of mankind. As we plod forward as people distinct from the world but engaged within culture, we begin to discover that all “our work will be praise” (p. 174). And we look forward to the end of days, when the Lamb shall be the Light. As Crouch so beautifully displays for the reader, our creative calling began in a garden. Although broken by our rebellion against a loving Creator, redemption draws nigh. At the Tower of Babel, humans sought a name for themselves and God’s judgment was all language diversified. But in the Acts of the Apostles, God’s mercy triumphs over judgment as He brings languages – and all peoples – back together through the Gospel. So, from the first garden soon will come the garden city ripe with beauty, goodness, love… culture. And in this glorious kingdom, we will rule and reign, cultivate and co-create with the King of Kings and with all the redeemed!

Overdorf, Daniel. Applying the Sermon: How to Balance Biblical Integrity and Cultural Relevance

Here is a book written for preachers by a preacher! Just like a great sermon, Overdorf grabs the reader’s attention and sets out on a fast-paced journey that is both remarkably interesting and informative. What is surprising is all that he is able to convey in a mere 175 pages (plus an appendix). He clearly knows the burdens of a pastor. Time is often short. Distractions are many. But faithful shepherds desire to present their best exegetical-theological-homiletical work every Sunday. Applying the Sermon offers not only warm, heartfelt encouragement but also great tools, points, and worksheets to help any pastor sharpen their game on a weekly basis.

Overdorf doesn’t lie. Building appropriate application into sermons and communicating those applications to a congregation is scary business. As pastors, preaching for application, in effect, is making a “thus says the Lord” pronouncement to God’s people. We better get this right!

So he begins, “Sermon application frightens me . . . Application is neither science nor art . . . practice and effort spur some progress, but it is not always significant. I seldom enter the pulpit confident in my sermon’s applications” (pg. 13-14). With Overdorf’s disarming honesty, the inquiring pastor enters this book wondering if there is a way forward to improve his application of God’s Word. To this end, Overdorf presents his central purpose: “Effective preaching includes application that, first, allows the Word of God to speak (which requires biblical integrity) and, second, allows the Word of God to speak as explicitly and concretely today as it did originally (which requires contemporary relevance)” (pg. 15).

Why is this book so important? Because “preachers often ‘fall off the wagon,’ as Willimon put it, because our application lacks one or both of these elements” (pg. 15). In short, our communication of God’s Word must drive toward application that “preserves biblical integrity while pursuing contemporary relevance” (pg. 19).

Applying the Sermon includes not only Overdorf’s on-point discussions but also insightful interview material from five other well-seasoned pastors: Will Willimon, Tom Long, Haddon Robinson, Bob Russell, and Vic Pentz. Each chapter includes engaging anecdotes from these men that coincide with each section. The chapters smoothly, logically progress from the necessity and definition of effective preaching (Ch. 1), to cooperating with the Holy Spirit (Ch. 2), a defense of sermon application in the Bible (Ch. 3), how to avoid application heresy (Ch. 4), discovering ten key process questions for developing effective sermon application (Chs. 5-6), the explanation of his sermon application worksheet (Ch. 7), and finally, how to integrate application into sermons through using the worksheet (Ch. 8). Overall, his process is clear, engaging, and biblically faithful. I closed this book with a renewed excitement to utilize these tools in my sermon development this week!

Strong Points

The uniqueness and charm of this book is Overdorf’s ability to write with a chastened economy of words. Every step in the process is gainfully explained and well-illustrated, both from present-day pastoring and also examples from the Bible. Unlike many other books on preaching, he provides a deeper level discussion on cooperating with the Spirit in the process of sermon development, as well as, in the preaching moment (see esp. pg. 37-39, 46-50).

He also gives an objective presentation of those with a differing viewpoint, namely, that application should be left entirely to the work of the Holy Spirit (not the preacher) (pg. 36-39). He treats proponents of this view with fairness and charity, even mentioning his own need to heed some of their advice. Overdorf provides excellent, fully-orbed biblical discussions from the Old and New Testaments that defend the inclusion of application in the sermon event (pg. 63-72).

His recap-summaries at the end of each chapter are also helpful for sealing the steps in mind as the reader moves through the tightly woven argument. Combined with his crisp, creative writing style, interview anecdotes, and well laid-out thought pattern, this work is easily accessible to anyone engaged in periodic or frequent preaching.

Weaker Points

Certain examples were straw-men, per se. Over-the-top extremes of scriptural misuse and misapplication brought a smile – even laughter (pg. 73-76). Overdorf admits as much (pg. 76). But while the examples are humorous (and make the point loud and clear), illustrations truer to the application mistakes we are all prone to make would likely have more bite.  Yeah.

Two brief discussions are provided about ascertaining the “principle behind the pattern” (i.e. the timeless truth or theological proposition) (pg. 85 and pg. 112-113). However, most of the book centers on the need to move from the original meaning of the text/the authorial intent and then toward present-day application. While Overdorf clearly understands the need for robust theology to operate as the bridge between, an undiscerning reader might assume the only necessary steps for biblical preaching are found in obtaining the text’s meaning and moving straightway to a plausible application based on the filter of his ten key questions (Ch. 5-6).

Reflection and Interaction

Overdorf provides two key ways application can be communicated: with explanation or in demonstration (pg. 21-25 and repeated throughout). These two categories are quite simple yet I’ve never heard it detailed as found in this text. He later shows just how to employ both of these methods separately or in a blended approach (pg. 164-169). I’ve employed both of these forms of illustration many times over, but without the specific knowledge of how they work and why they work. This work brought clarity for better use of these forms in the future.

Ultimately, the extensive (yet rapid) processing of Overdorf’s ten key questions and further development through the filter of his worksheet is worth more than price of the book. My previous homiletical studies focused more on exegetical and theological precision. While application was expected and somewhat explained, my perception is that many of us did not complete the classes with a clear plan on how to derive and communicate relevant application every single week.

            Applying the Sermon takes it even one step further: learning, discerning, and praying over your congregation is essential in the process of forming application (pg. 124-130). He writes, “Perhaps, to make certain he considers individuals, the preacher leafs through the church pictorial directory. He sees faces and remembers conversations. He recalls counseling sessions, weddings, births, and time shared in hospital waiting rooms. Or, he might imagine a cross section of listeners sitting around his desk as he prepares the sermon. He hears their questions, struggles, fears, and joys” (pg. 125).

Is this not the central task of the pastor? To “preach the Word and love the people” sage pastors often say. Perhaps the first axiom flows from the second. We love the people we are shepherding so much so that we are forever aflame with the desire to preach the Word to them. At the same time, our deep, shepherding love for them not only motivates our preaching but informs our preaching. In this way, our church-flocks are transformed by the Word of God as we proclaim it in the power of the Spirit and for God’s glory. Together in this beautiful process, we are conformed to Christ.

Death is terrible. God designed us to grieve. The tears flow for our deceased loved ones.

But death need not be viewed as tragedy if we know there is another chapter beyond this life in God’s grand, redemptive story.

Christians, in this way, can yet smile in the face of death and send loved ones out with singing because they know their hope is not in vain and, one day, their faith will be sight.

So the apostle Paul wrote, “For me to live is Christ and to die is gain.” (Philippians 1:21)

What if every Sunday were a funeral? So it may likely have been in the first-century AD. Consider that during the time of the Roman Empire some 40-45 percent of children aged 14-15 had lost their father. Aristotle famously said that “most children die before the seventh day” (Historia animalium 588a8).

According to one study of Roman life expectancy, it was 21 at birth but doubled to 42 by the age of 5.

Imagine if every person 43 years or older was gone in your church and family. Even harsher, the life-expectancy for Christians in the first-century may have been as low as 35 years due to persecution. Death was in their face every day. Multiple funerals may have been held each week of the year.

Yet Christians led their dead out with singing and buried them in the ground… in the hope of the resurrection of the righteous unto glory.

Maybe the last 2 years are giving us a taste of life in the first or second century?

How may this reality transform the way you read, interpret, and apply the New Testament?

I know it’s changing my reading of nearly every page.

In Christ Alone,

McLean, Max, and Bird, Warren. Unleashing the Word: Rediscovering the Public Reading of Scripture

Have you ever dozed off or glazed over during a moment of Scripture reading in a church service? Flushed with guilt, you immediately shook yourself back on track. But moments later – could you even remember the reference to the passage that was read? Did you attempt to carefully listen, but still not glean any significant meaning from the reading?

Perhaps the moment of recitation gives us a sentimental feeling of comfort or nearness to God. Maybe the appearance of everyone rising to their feet in honor of God’s Word seems right and good. But all-too-often, the public reading of Scripture is accompanied by haphazard preparation, a lack of enthusiasm, and an even greater absence of oral interpretation. We have allowed this vital part of our worship to be boring (pg. 44). As a result, most churchgoers like the idea of the Bible being read publicly, but don’t glean much from the practice (pg. 39-40).

McLean and Bird aim to correct this misconception and equip local churches with the vision and tools for communicating “the power and passion of the Word” when reading it aloud at church (pg. 12-13, 15). They are convinced that many people have never heard the Bible carefully read in a way that makes it “come alive” in the moment of oral proclamation (pg. 12).

 Unleashing the Word convincingly proves that homes and hearts are needy for the life-transforming scriptures (pg. 39, 137). One primary way of meeting this need is by learning to read the Word aloud and alive with a preparation that involves prayer, study, rehearsal, and personal reflection. This carefully, winsomely written text provides a guide not only for pastors and church leaders, but also for moms, dads, or small group volunteers seeking to effectively read the Bible in homes and other intimate settings. The goal: no matter the context – whether at home or in church – you can learn to “let the text speak to you so that it will speak through you to others” in order for Spirit-empowered life-change to occur through the Word (pg. 142).

Strong Points

This book is intensely practical. McLean and Bird offer great, basic tools for building and training a reading team (pg. 52-32). Each chapter outlines various guides and steps for people of all ages and stages of life to grow in their ability to communicate Scripture (pg. 100-105). This short, but pithy volume gets down to the nitty gritty of vocal inflection, the appropriate distance to be from different types of microphones, and even a list of suggestions for Bible reading during hospital visitation (pg. 133-34).

You will find brief yet articulate, to-the-point chapters that are accessible to any layperson. The authors are careful to avoid burdensome vernacular only common among pastors or seminary academics. Beyond corporate worship, the book also gives play-by-play advice for how a thoughtful, creative reading of God’s Word can be done in a family setting (pg. 130-132).

McLean and Bird also provide clear, convincing biblical and historical arguments for the public reading of Scripture. You won’t be able to weasel your way out of their proofs for reading Scripture as a part of your church’s worship service (pg. 69-71, 138-39).

Weak Points

Very little is worthy of criticism in Unleashing the Word. I will offer just a couple minor suggestions. First, I was hoping for more pointers on first-person dramatic monologues, such as McLean regularly performs. Instead, the book focused almost entirely on public reading. Admittedly, some of the same principles apply. Yet I would be delighted to see future versions of this book include direct advice for aspiring first-person presenters or narrators.

Second, McLean’s personal testimony section (Chapter One – pg. 18-28) comes off, at times, sounding more like a résumé than a biographical sketch. I don’t perceive pride as the issue, but more a rather of writing style. On a positive note, he is quick to repeatedly affirm that any good accomplished through publicly reading or reciting Scripture is through God’s power and grace. “It’s not about me,” he reminds us (pg. 27).

Reflection and Interaction

No one wants to sound plastic or overly rehearsed when reading aloud. So how can we communicate authentically with that certain characteristic of disarming sincerity? This theme is woven throughout the book, since it is so essential to public reading that moves hearts. McLean drives home this idea: one must connect personally with the passage to communicate it effectively into the lives of God’s people (pg. 81). Meaning, the text must impact my heart and life before I bring it to the hearts of God’s people (pg. 60, 71).  Yes, that has to be the starting point.

Careful, thoughtful readers “enter into a dialogue with the text” (pg. 72). They saturate the process in prayer, read through the passage eight times, asking interpretative questions, mark off verbs and transition words, and allow the Spirit to internalize the message into their lives. As a person emerges from this process, a passion and authenticity will accompany the reading. Herein is good advice for preaching pastors, as well. We dare not only study for public production, but for personal conviction and transformation in the very process of our preparation.

Two portions of the book present a strong argument for reading Scripture as a separate, isolated component in the worship service. Implicit in his discussion is the assumption that the passage read will be the passage preached. A passionate, thoughtful reading will prepare the audience for the preaching of that same text, so McLean would posit (pg. 55-57, 109-110). While this may be true in many instances, there are at least two cases where this may not materialize as intended: (1) when the preaching pastor has arranged his sermon inductively and (2) when the message is to be given as a first-person narrative or another narratival form of communication. In both cases, the “cat is let out of the bag,” which causes the audience to enter into presuppositions about the text before the pastor can offer explanation and application. All tension is lost, which could result in the audience “checking-out” before the pastor even finishes his introduction.  Good discussion in this paragraph.

Perhaps a better way would be: (1) place the Scripture reading earlier in the service, instead of immediately before the sermon, (2) arrange a reading schedule through the Bible that is different than what is being preached, or (3) embed the reading within the message but with a clear adherence to the principles of thoughtful, passionate presentation as prescribed. A schedule of readers (other than the pastor) could be arranged for any of these three alternative options.

One must have a healthy self-forgetfulness. McLean recounts a time when he struggled to recite a particular phrase in rehearsal. When it came out remarkably well in his performance, he found himself subconsciously congratulating himself. Immediately, he was thrown off-gear and lost his train of thought. So he reminds us, “Focusing too much on your own words and how well or poorly you are reading can be a distraction in itself” (pg. 86).

The authors continually reiterate the central need for all Scripture readers to exude a dependence on the Holy Spirit (pg. 22, 72-73, 100, 102). This is a helpful reminder, especially for those who have extensive education and significant experience under their belts. With a measure of success can come an equal measure of pride and self-reliance. This book warns all of us that the moment we lean on our skills and expertise to accomplish God’s work is the moment ineffectiveness begins.

Bottomline? May we all “devote yourself to the public reading of Scripture, to exhortation and teaching” (1 Tim. 4:13). Following this task with thoughtfulness and passion can unleash the Word into people’s lives in a surprising, transformative way.

Soli deo Gloria.

By Michael J. Breznau 2021

How can we be filled with Christmas cheer when our eyes are welling up with tears?

Our hearts are aching from loved ones dying
Our minds are racing with COVID news recycling
Our bodies are breaking under the weight of societal dividing, cities rioting, and politicians lying

Shelves emptying, fuel prices rising, inflation skyrocketing
Who could possibly be rejoicing as our world deteriorates into more screaming and fighting?

We’ve buried too many, yet the hospitals say, “Case counts keeping climbing!”
Who else will be taken today?

“Help Wanted,” shopkeepers shout with their colorful signs, yet few workers are found
amid all the fear, uncertainty, and doubt

2020 is gone, never to be heard from again
“Hooray!” we proclaimed at the dawn of the year ’21
Yet the tidal wave of pain left us languishing on Depression Lane

“Long lay the world in sin and error pining,”
The favored carol is chiming
Once distant ideas of darkness long ago
Now stare us in the face with present realities we cannot forego

We are the weary
Ones tired of clichés, delays, and fickle hoorays

When the words don’t come
And everything feels numb
When tears fall and hands tremble
And our capacities no longer keep us stable

“Help…” we whisper through choked, dry throats
“Why?” we shout into the heavens with dissonant notes

But then we hear a baby’s cry
And remember a dark night when glad tidings of joy pierced the sky

God’s people long-oppressed longed for Light
Joseph and Mary, the angel said, would have a Son who’d bring peace, salvation, and Life

For shepherds and laborers, fisherman and farmers, priests and kings
And everybody in between!

The news broke-through the shadowlands
Into the hearts of an old woman and man

Simeon, wearied, wrinkled, and worn
From many years of seeing Israel torn
Held the Hope of the world oft-forlorn
He saw Israel’s consolation, God’s salvation
The Light of revelation to people from every nation

Long-widowed Anna, warm memories of her husband grew distant and cold
Yet her heart was steadfastly holding to hope

There in the temple she waited and prayed
Until that same day when she beheld the face of redemption and all her fears were assuaged

The prophetess proclaimed: Joy for the weary!
God is writing a healing, redeeming story

We are the weary
The world viciously spins on in this dark night
But the song of Joy has not ceased – there is Light
You and I may experience His Life

Step out of the cold, wearied isolation
Look upon the face of salvation
Hold onto Him for consolation
For a Savior was born to rescue us from all our shame, fear, and condemnation

We’re invited to fall on our knees – to remember that night divine
For our redemption draws nigh
In Him we discover a new Joy within our hearts
Through the forgiveness and new Life that He alone imparts

___________________________

“For my eyes have seen Your salvation, which you have prepared in the presence of all peoples, a Light of revelation to the Gentiles, and the glory of Your people Israel.” (Luke 2:30-32)

___________________________

As always, we love to hear from you! Let us know about your present needs and prayer requests or what you think of the poem video in the comment field below.

Love in Christ,
Michael 

By Michael J. Breznau | 2021

A claim raised by many people today is that the amount and kind of evil we see in the world is very strong evidence against the existence of God. This argument has been brought before me in various ways, e.g. as a question from a believer, a skeptic’s counterpoint, and from the heart-cries of those suffering deep grief and loss. Such a hypothesis deserves a thorough response.[1]

Evil Everywhere: We Agree 

One does not have to scan far down the news releases from the Associated Press to be inundated with reports of sex-trafficking, child slave labor, mass murder, violent drug cartels, racism, rampant disease, and genocide. I fully agree the pervasive evil across the globe is both terrifying and saddening. I affirm that the amount – the quantity – of evil is overwhelming. The consequential devastation of evil is everywhere. We live in a beautiful yet broken world. As the poet-songwriter Bob Dylan wrote, “Broken bottles, broken plates, broken switches, broken gates, broken dishes, broken parts, streets are filled with broken hearts, broken words never meant to be spoken, everything is broken.”[2]  I agree the forms of evil, namely, the kind of malevolence and suffering we observe is startling – even sickening. I concur that what we see in the world is not an increasing improvement of society but rather growing evidence for the deterioration of society. Whether or not the global population is more or less evil than in previous centuries is an inherently subjective debate. But regardless of history, our present experience is stark.

Two young men walk into a high school and murder twelve students and one teacher.[3] A dictator slaughters thousands at-will.[4] A twenty-six-year-old woman high on methamphetamine throws her beautiful ten-day-old infant into a washing machine resulting in the baby girl’s death.[5] A six-year-old girl is raped and killed.[6] If these human-on-human violent forms of evil feel distant, then the following examples of suffering – evil – will likely feel closer to home.

A mother watches her wonderful toddler die from a sudden illness.[7] An energetic, hardworking, lovely eighteen-year-old woman is tragically killed in a car accident.[8] A category five hurricane smashes into the shoreline of Florida and destroys homes and businesses. The winds and floods take hundreds of lives.[9] Such devastation prompts us to wonder how a good, loving, all-powerful God could let such evil and suffering occur.[10] If God allowed these evils, then what on earth could be the reason(s)? These are natural, genuine questions to ask. For centuries, both Christians and non-believers have attempted to process these concerns. I, too, have wondered how the imminent activity of a sovereign, good God could coexist with the present evils we see in the world.

I stand with you on common-ground, dear skeptic, in mutual longing for evil to cease. Our core human desire is for shalom – as the ancient Jews coined the concept of peace, physical and relational wholeness, safety, deep joy, and provision for all our needs.[11] Therefore, we agree that evil is an aberration. Evil and suffering ought not define human existence. All is not right in the world.

TENSION: Belief or Unbelief

As we survey the reality of evil and our core desire for shalom – a life without evil and suffering – you and I are drawn into a series of related questions: (1) Is the presence of evil a basis for believing or disbelieving in God’s existence? (2) How can a benevolent, all-seeing God allow evil to run rampant or even exist at all? And (3) if He is supposedly the God of peace and justice, then why is there not worldwide shalom? These questions are not an exhaustive list. You may frame your skepticism with slightly different concerns and nuances. But in sum, you may purport that the array of evils stack-up as strong evidence against the existence of God.

Some philosophers and psychologists observe that a movement toward unbelief in God often occurs in two ways as a watershed event related to evil and suffering: (1) personal experience or (2) an atheistic argument.[12]

First, personal experience. For example, a man or woman reads a devastating report of evil, witnesses overwhelming violence and death as a soldier at war, or watches a loved one unexpectedly die. This personal tragedy of experiencing evil or its effects may lead one down a cycle of disappointment to discouragement, from discouragement to disillusionment, and finally to despair, doubt, and unbelief.[13]

Perhaps consider for a moment how the in-your-face reality of evil has led you into a path of disillusionment and doubt. I resonate with the heart-wrenching reality of evil. My wife and I have suffered through nine miscarriages. Our family wept uncontrollably at the loss of our beautiful eleven-year-old niece who died of complications related to Chiari malformation. Our role in the community has led us into helping people toward healing after despicable cases of abuse and neglect. We have seen evil rip families apart. Infidelity, sexual abuse, and domestic violence are often hitting too-close-to-home. The tragic consequences of systemic racism, political power-mongering, and military and monetary oppression have slapped me in the face during my travels to southeast Asia, Latin America, and the Middle East. I have seen desperate lepers mauling tourists, cripples lying in the streets, and children begging for food. The COVID-19 pandemic is yet another occasion of global suffering in countless ways.

Even further, the pull toward evil intent grows ugly tentacles inside all of us. Hatred, selfishness, greed, rage, violence, propensities toward addiction, and more lurk beneath our skin. We despise these demented depravities within. Yet our souls continue to feel an interest toward evil. Ovid the Roman poet said, “I see and approve the better things of life but the evil things I follow.”[14] Reinforcing the same reality, Goethe thought “there was enough material in him to make both a rogue and a gentleman.”[15] All these experiences may press us into the cycle of disappointment, discouragement, disillusionment, despair, and doubt.

Second, an atheistic argument. The harsh realities of evil may not yet be directly personal to you. Perhaps the effects of our world’s brokenness have not yet wreaked havoc or tragedy in your everyday life. Yet I concur with the First Noble Truth of Buddhism: life is suffering.[16] Similar are the words of Jesus when He called his disciples to “deny themselves, take up their cross, and follow [Him]…” all the way to the cross, a place of torturous death (Mark 8:34ff). Experiencing evil in some degree is a certainty for everyone. But perhaps your skepticism grew from encountering persuasive arguments against God’s existence from an eloquent university professor, a respected friend, or professional YouTuber. Concerning the problem of evil, the line of reasoning is typically arranged as follows:[17]

1. Horrific evils occur every day all over the earth.
2. If God is a good and all-powerful Creator-Ruler, then He would prevent evil.
3. Evil continues largely unabated, therefore there is no God.

Another argument is known as the evidential challenge or “unicorn objection”:[18]

1. Unjustified evil likely exists.
2. If God exists, unjustified evil would not exist.
3. Therefore, probably, God does not exist.

The nuance with the second argument is the admission that, perhaps, some things we perceive as evil may be justified while other forms of evil are unjustified. We can easily think of evils of which a good reason is unimaginable, e.g. the horrors of Nazi concentration camps, child sexual abuse, and the many other examples given above. It appears God has no good reason for permitting such evil. Philosopher Greg Ganssle probes us with this question: “To what degree should we expect to discern God’s reasons for allowing a particular evil?”[19] Various situations of suffering or evil may have discernible reasons. Yet some cases may be impossible to decipher. Hence, Ganssle calls the evidential challenge “‘the unicorn objection’ because the atheist is saying that something probably cannot be found.”[20]

Reasons for permitting evil and suffering may be to allow for human freedom and personal responsibility, punishment for sin or the result of sin, a test that produces character, the preservation of the benefits that flow from the natural order, i.e. cause and effect, natural and moral law, etc.  But consider the hypothesis that God is infinite. If He is the Creator of the incredible complexity we see across the earth’s ecosystems – from the animal kingdom to the plant kingdom – and beyond to the solar system, then we might not expect ourselves to discern all of His reasoning for every circumstance.

Returning to the original claim, the “kind of evil” indicates that various levels exist and that some evils are worse than others and even what some consider evil may not be evil. If you have a set of morals, then how did you arrive at such morals to determine what is evil? Who or what determines what types of evil are particularly wrong and why they are so?

What “we see in the world” indicates human observation, our perspective of the evil. This implies that if God were also observing the evil, then He would certainly do as we would, if we had His power. So, what would you do right now if you were God? Would you: (1) Grant mercy to evildoers? (2) Offer the possibility of their transformation into people of goodwill? (3) Exercise patience to allow self-governance? (4) Remove by execution all evildoers who reach a certain point of personal depravity? (5) Destroy all humanity with a lightning bolt, fire, or flood?

Perhaps if we return to the “amount” of evil the answer will be clearer. We might say:[21]

1. If there is a good and all-powerful God, then we would not expect the current quantity of evil.
2. If there is no good and all-powerful God, then we might anticipate the current quantity of evil.
3. Therefore, the quantity of evil argues against the existent of a good and all-powerful God.

Yet, ironically, most people believe there is more good than evil in the world and that life, generally, is worth living.[22] All humanity expects and longs for human flourishing. We detect there is a way things ought to be; that evil and evildoers should not rule over us; and that attributes of kindness, love, and mercy ought to be applauded and repeated. The uncanny presence of these morals and desires drives us to wonder if there may be Someone over us, who hard-wired these inclinations in, seemingly, the majority of us. It makes us wonder if the wise King Solomon was right when he wrote that eternity is set in our hearts (see Ecclesiastes 3:11). We ponder this transient world and contemplate if there is something more. Are we destined to survive in an increasingly evil planet or is there a different answer that might end evil and usher in the shalom for which our souls long?

RESOLUTION: Enter a New Story

Ultimately, I find atheism’s answers to the problem of evil unconvincing. But even more than being unpersuaded by the rationale of atheism, I believe the answers are unsatisfying. Hope, healing, and purpose are sorely lacking in the atheist’s construct. Therefore, I invite you into a new story: the unfolding drama of chaos, creation, death, and redemption. This is not just a fable or cute bedtime book, but rather God’s epic saga of love, forgiveness, and restoration for our beautiful yet broken world. I invite you to compare the Christian vision of life with the atheistic view of life. The choice is yours. The Christian story – the metanarrative of God – invites us into and through the problem of evil in at least five ways.

Evil: No Sugar-Coating

First, evil and all the inherent consequences are not ignored but rather given in full detail in the Bible. Christians consider their sacred text as God’s Word to the world. If we want to think about God or know of God, then we turn to His message for us. In the various books within the Book are countless chapters and verses that present suffering and evil in bold relief. We discover our problem with evil is not new. Right near the beginning of the story, we find the first two sons of Adam and Eve in relational conflict. Cain’s discontent and anger propels him to murder his brother, Abel, out in a field (see Genesis 4:1-10). Not too far down the family tree arrives Lamech, who is preoccupied with violent retribution. He remarks, “Give heed to my speech, for I have killed a man for wounding me; and a boy for striking me; if Cain avenged sevenfold, then Lamech seventy-sevenfold” (Genesis 4:23a-24b). Evil of all quantities and types has been the common experience of humankind from the beginning of time.

If the presence of evil posed an unanswerable contradiction to God’s existence, surely the Judea-Christian scriptures might attempt to sugarcoat the evidence. Yet the entirety of the biblical storyline does the exact opposite. Most of the Bible was written by and to people in suffering by way of persecution, judgment, exile, or oppression. Biblical characters who went through intense suffering include Noah, Job, Jacob, Tamar, Joseph, Moses, Naomi, Hannah, David, Elijah, Elisha, Esther, Jeremiah, most significantly, Jesus the Christ, but also his eleven remaining disciples, and nearly all the later followers accounted for in the New Testament: Stephen, Paul, Silas, Timothy, et al.

Suffering is not sugarcoated in the Bible, but rather the context of the whole story. Sadly, popular level theology across the globe often foolishly glosses over grief, presents pat-answers to suffering, and treats death as a happy gateway to a disembodied eternity. Incidentally, much of this teaching has more in common with Gnosticism than the historic Christian faith.

The Christian story says evil, suffering, and death is an aberration from God’s original creation. Therefore, all humanity expects – longs for – human flourishing, shalom. The everyday evidences of evil chafe against the human desire for peace. We crave the absence of evil and suffering. God’s story reveals that He wired us this way in the Garden of Eden long ago. The experiences and consequences of evil are recognized as the way things ought not be. Therefore, the implication is that there is a way things ought to be. Yet renowned atheist, Richard Dawkins wrote that our universe “has…no design, no purpose, no evil, no good, nothing but blind, pitiless indifference.”[23] To his remark, Rebecca McLaughlin countered, “This bleak view of the universe erodes the foundations on which we balance life and humanness itself. If there is no good or evil, why do we lament?”[24] Our reason for discussing the problem of evil is because anyone who hits pause long enough to think deeply recognizes something is broken, off-kilter. The earth, as it spins today, is wrong. The Christian story does not contradict but resonates with our present problem of evil.

Cosmic Battle: Good and Evil  

Second, the presence of evil necessitates the reality of a greater good, God. Just as the Bible is entirely honest about evil in the world, so also it presents a greater and more powerful presence, God. Sin is defined as what is contrary or in opposition to God’s good design for human flourishing. The system run by Satan, the archenemy of God and His people, is geared to run on the fuel of sin. Evil, suffering, and death is the natural outflow of this system. Humans thrive as they follow God’s original design, yet suffer great harm when they are ruled by evil.

This cosmic battle between good and evil – God and Satan – is integral to the Christian story. Greg Ganssle goes so far as to say, “Without lots of horrible evil we would know Christianity is false.”[25] Evil is pervasive. Yet, as noted previously, most people think there is more good than evil in the world and that life, generally, is worth living. The Christian story best explains this reality: “That though the wrong seems oft so strong, God is the Ruler yet.”[26]

God’s Mission: Jesus

Third, the Christian gospel – God’s good news to the world – can be explained as a mission of redemption. The mission of God[27] is the ultimate defeat of evil and completion of victory for His redeemed people. God the Father sent the Son, Jesus, to live a life not ruled by evil but governed by love, insomuch that He died in the place of evil, broken humanity so that we may receive a new, forever life in Him. A well-known but often ignored passage frames this mission: “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him” (John 3:16-17).

God’s rescue mission to the world is through Christ’s death on the cross and resurrection. British scholar John Stott explains that the cross is the location of the answer to evil and suffering.[28] God is not ambivalent to our pain. He suffered for us so that at the cross, evil was defeated at its root. The sincerest form of sacrificial love was displayed and offered to all. Christ laid down His life for us and for our salvation.

The resurrection of Christ on the third day, according to His promise, pronounced victory over the penalty and power of sin’s system: evil, suffering, and death.[29]  Therefore, the gospel “has the resources for the personal problem of evil – the presence of Christ.”[30] As humans experience divine love and forgiveness in the person of Jesus, they, in turn, flourish as people who extend love and forgiveness to others. In this way, the death and resurrection of Jesus marks the already-but-not-yet redemption of humanity.[31] God is progressively – already – redeeming us from our selfish, evil propensities. But we have not yet fully experienced the complete redemption of the entire earth, which is the core hope of Christ’s good news to the world.

Our Purpose: His People

Fourth, God’s mission continues through His people. The Father sent the Son, then the Father and the Son sent the Spirit to the Church, so that we enter the world equipped as agents of His redeeming love. The power of Christ is already pushing back evil through the faithful presence of His people.[32] We learn to live in-step with this new way of life by focusing on the One who is at the epicenter of the story: Jesus. He handles tragedy, suffering, and evil in a way not ever before seen on earth. Jesus, the God-man, did not heal every single person and right every wrong in the entire world when He walked the pathways of Judea and Galilee. Yet he did heal multitudes of people that came to him with physical needs – hundreds upon hundreds – even thousands upon thousands (see Matthew 9:35-36; 12:8-21; 14:14-21).

When people suffered, grieved, and cried out in pain, Jesus was moved with sorrow and wept with love (John 11:33-35). When thousands of people were hungry and needy, Jesus looked upon the crowds with mercy and fed them (Matthew 14:14-21). When people showed up with bodies wracked with illness, disease, and injury, Jesus touched them and healed them all. (Matthew 9:1-8; Mark 3:1-12; Mark 8:22-26; 9:14-29). When people were filled with fear and uncertainty, Jesus was filled with compassion and shared His message of hope – the Gospel of the Kingdom (Matthew 9:35-36).

Jesus raised the dead, touched and healed the lepers, the blind, and the outcast, and proclaimed Himself to be the “new and living way” (cf. Hebrews 10:20). If you want to know the full picture of what God is like, then look at Jesus Christ. The Old Testament picture of God was true and accurate, but incomplete. Enter Jesus: “For of His fullness we have all received, and grace upon grace. For the Law was given through Moses; grace and truth were realized through Jesus Christ” (John 1:16-17). Jesus came to reveal the Father and make known to everyone what God was really all about: Law and Grace, Truth and Mercy, Judgment and Hope. He sends believers on the same mission of living, showing, and proclaiming the new way of God’s reign – shalom now – and to declare that He will one day return to re-create perfect order out of the perfect storm. This hint at the future leads us to our final step.

Our Hope: Shalom

Fifth, the return of Christ as King ushers us into the hope of vanquishing all evil and suffering in the earth made new. The Christian story begins in a beautiful garden – creation. The first man and woman are seduced by the temptation of the archenemy – fall. The presence of evil, suffering, and trial is the following narrative of humanity. Yet into this brokenness God is writing a through-story of healing, forgiveness, and hope. At the cross of Christ, justice and mercy meet for the reconciliation of humankind with their Creator – redemption. The tomb was sealed and guarded by highly trained soldiers. But on the third day, Jesus rose from the grave victorious over evil, sin, and death. As the resurrected Lord, He revealed Himself to five hundred witnesses, ascended into heaven, and promised His return to judge evil – the living and the dead – and establish His kingdom of peace, justice, and righteousness on the remade earth – restoration. A.N. Wilson, British author and longtime skeptic-turned-believer, wrote:

“The Resurrection, which proclaims that matter and spirit are mysteriously conjoined, is the ultimate key to who we are. It confronts us with an extraordinarily haunting story. J. S. Bach believed the story, and set it to music. Most of the greatest writers and thinkers of the past 1,500 years have believed it. But an even stronger argument is the way that Christian faith transforms individual lives – the lives of the men and women with whom you mingle on a daily basis, the man, woman or child next to you in church tomorrow morning.”[33]

As we live in the space between the empty grave and the coming kingdom, we experience the presence of Christ through the Spirit in the midst of evil and suffering.  Rebecca McLaughlin encapsulates this relationship, “Jesus holds us close as we lament. He weeps with us as we weep. He knows the end of the story, when he will wipe every tear from our eyes [Revelation 21:4]. But this does not stop him from cleaving to us in our pain. In fact, pain is a place of special intimacy with him.”[34] The Christian vision of life grounds us in the hope that evil can and will be defeated. God will judge with perfect justice in the end. Christ’s gospel captures our desire for shalom and commissions the believers of this Story to participate in the pushing back of evil as agents of peace, mercy, and justice.

CONCLUSION: Your Invitation

Evil is everywhere. Pain and suffering are ubiquitous across every continent. There is a great likelihood that you and I will be confronted with evil yet again before today’s sunset. We agree, dear skeptic, that the amount and kind of evil we see in the world is overwhelming – sickening.

Surveying a few atheistic arguments for the problem of evil left us with many questions. The conclusions were, in my opinion, more than unsatisfying both to the intellect and soul. Atheism fails to offer a healing, comforting balm to people suffering at the hand of evildoers. Removing God from the equation does not give greater hope for humanity’s future, but rather far less. Even the logic of the most common atheistic arguments against the existence of God in light of the problem of evil were found to be faulty. Perhaps the atheistic view of life might offer hope for vengeance or recompense through our judicial system or the possibility of the human spirit being forged by persevering through trial. But for what purpose? Ultimately, the atheist is left with more questions to answer than the theist.

So, my invitation extends to your doorstep. The Christian story does not ignore and sugarcoat evil. We do not find Jesus Christ ambivalent to our pain, discouragement, and doubt. Instead, we discovered the metanarrative of God invites us into and through the problem of evil and suffering. The death and resurrection of Christ inaugurated a new way of life for humanity. No longer controlled by evil or overwhelmed by suffering, people who put their trust into Christ are commissioned to be a force against evil – to push it back just as God will, ultimately, roll in perfect peace and justice. Finally, the Christ who died and rose again is coming again. His return will mark the vanquishing of all evil. We will weep in His presence and then He will wipe away our tears. The earth will be redeemed, restored. For He said, “Behold, I am making all things new” (Revelation 21:5a). Dear skeptic, I invite you to step into this Story – perhaps again or for the very first time. You will find Jesus waiting to receive you, weep with you, and restore your hope and purpose for life.

FOOTNOTES

[1] The outline of my response follows the recommendations personally derived from class discussion in the Doctor of Ministry course TTMN 906-907 with Dr. Greg Ganssle at Talbot School of Theology (June, 2021). First, discern what you can affirm about the person’s observation, desire, or belief. Second, identify the tension or core question and objectively outline the differences between their position and yours. Third, present a resolution that offers counterpoints to their claim/question from a fully-orbed understanding of the Christian story, i.e. the metanarrative of the Bible or the Christian vision of life. My approach also seeks to incorporate elements of Curtis Chang’s strategy of “taking every thought captive,” i.e. to enter the story of the challenger, retell their story, and then ultimately capture the challenger with the ‘Story of stories’ by delicately pointing out the inadequacies in their own story (see Curtis Chang. Engaging Unbelief: A Captivating Strategy from Augustine and Aquinas. IL: IVP, 2000, p. 26-27, 36, 38-39, 94, 137, 144).

[2] From the song, “Everything is Broken” from the vinyl album “Oh Mercy” (Colombia Records) 1989.

[3] The infamous Columbine shooting as recorded by History.com: https://www.history.com/topics/1990s/columbine-high-school-shootings. Accessed 16 October 2021.

[4] The reign of dictator Kim Jong Un of North Korea exemplifies this behavior and many other oppressive tactics, as reported by the Human Rights Watch in World Report 2020: https://www.hrw.org/world-report/2020/country-chapters/north-korea#. Accessed 15 October 2021.

[5] The heart-wrenching story is reported by the NY Daily News: https://www.nydailynews.com/news/national/baby-dead-mom-tosses-infant-washing-machine-launches-spin-cycle-cops-article-1.453050. Accessed 16 October 2021.

[6] Read the heart-wrenching story of young Scottish girl, Alesha MacPhail here:  https://en.wikipedia.org/wiki/Murder_of_Alesha_MacPhail. Accessed 15 October 2021.

[7] Such tragedy struck a family with whom I am acquainted, as reported by the Victoria Advocate: https://www.victoriaadvocate.com/obituaries/todd-l-francis-jr/article_7ce8a0d9-bfab-5f49-ba1c-2191089ec660.html. Accessed 15 October 2021.

[8] The story of Corinn Linkowski: https://www.mlive.com/news/flint/2019/02/goodrich-teen-who-died-after-head-on-crash-remembered-as-kind-caring.html. Accessed 15 October 2021.

[9] Survey the list of deadly hurricanes in Florida:  https://en.wikipedia.org/wiki/List_of_Florida_hurricanes

[10] Here I conjoin evil and suffering because we perceive the latter often flows from the former. The causative agent of suffering may be an enraged dictator, a delirious drunk-driver, or an abusive mother or father. In such cases, we may point to a person as evil. But when cancer cells wrack a body, a hurricane kills a family of five, or when a young girl dies from a rare neurological condition, who then is the causative agent? Some attribute such cases to God. They may say He Himself is malevolent, psychotic, passive, or too preoccupied to thwart such suffering, which then makes Him evil.

[11] Philosopher Cornelius Plantinga wrote, “The webbing together of God, humans, and all creation in justice, fulfillment, and delight is what the Hebrew prophets call shalom. We call it peace, but it means far more than mere peace of mind or a cease-fire between enemies. In the Bible, shalom means universal flourishing, wholeness, and delight—a rich state of affairs in which natural needs are satisfied and natural gifts fruitfully employed, a state of affairs that inspires joyful wonder as its Creator and Savior opens doors and welcomes the creatures in whom He delights. Shalom, in other words, is the way things ought to be.” (Cornelius Plantinga, Jr., Not the Way It’s Supposed to Be: A Breviary of Sin (Grand Rapids: Eerdmans, 1995), 10.

[12] These two categories were the subject of class discussion and summarized in class notes in the D.Min. course TTMN 906: Transforming the Mind I with Dr. Greg Ganssle, Talbot School of Theology, June 2021.

[13] This stair-step experience was the topic of discussion during the course TTMN 906: Transforming the Mind with Greg Ganssle, Talbot School of Theology, June 2021. Ganssle eludes to this cycle in Gregory E. Gannsle, Thinking About God: First Steps in Philosophy (Downers Grove, IL: InterVarsity, 2004), 110.

[14] Ovid, Metamorphoses 7.20

[15] As quoted by Martin Luther King Jr. via Fulton J. Sheen, Peace of Soul (New York: Whittlesey House, 1949), p. 36: “Goethe regretted that God had made only one man of him when there was enough material in him for both a rogue and a gentleman.” Johann Wolfgang von Goethe (1749-1832) was a German poet, novelist, and playwright. From a footnote in MLK’s message “Mastering our Evil Selves” from June 5, 1949. From The Martin Luther King, Jr. Research and Education Institute at Stanford University: https://kinginstitute.stanford.edu/king-papers/documents/mastering-our-evil-selves-mastering-ourselves. Accessed 17 October 2021

[16] Lopez, Donald S. “Four Noble Truths”. Encyclopedia Britannica, 14 Mar. 2017, https://www.britannica.com/topic/Four-Noble-Truths. Accessed 19 October 2021. See also Glen Scrivener’s brief essay “How Does the Gospel Answer what the Buddhist Truly Longs For?” https://www.thegospelcoalition.org/video/gospel-answer-buddhist/. Accessed 15 October 2021.

[17] This is a consolidation of various arguments brought to me during pastoral counseling sessions and public engagement, but also an abbreviated version John Mackie’s argument against God’s existence in J.L. Mackie “Evil and Omnipotence” in Mind, Volume LXIV, Issue 254, (Oxford: Oxford University Press: April 1955), 200–212. Cf. Gregory E. Gannsle, Thinking About God: First Steps in Philosophy (Downers Grove, IL: InterVarsity, 2004), 112-121.

[18] See William Rowe, ‘The Problem of Evil and Some Varieties of Atheism’ in M. M. Adams and R. M. Adams ed., The Problem of Evil (Oxford: Oxford University Press, 1990). Cf. Victoria Harrison “William Rowe on the Evidential Problem of Evil” University of Glasgow class notes:  https://www.gla.ac.uk/0t4/humanities/files/mindmapping/Evil_files/docs/Rowe.pdf Accessed 20 October 2021.

Many thanks to Dr. Greg Ganssle for summarizing and explaining this argument during class discussion during the course TTMN 906 Transforming the Mind I at Talbot School of Theology, June 2021.

[19] From Class Notes, TTMN 906 Transforming the Mind I at Talbot School of Theology, June 2021.

[20] Gregory E. Gannsle, Thinking About God: First Steps in Philosophy (Downers Grove, IL: InterVarsity, 2004), 141.

[21] The following has been adapted from class notes, TTMN 906 Transforming the Mind I at Talbot School of Theology, June 2021.

[22] Consider the research of those living in the slums of Calcutta, who despite their poverty still consider their lives surprisingly meaningful and satisfying: Robert Biswas-Diener and Ed Diener, “Making the Best of a Bad Situation: Satisfaction in the Slums of Calcutta,” Social Indicators Research 55, no. 3 (September 2001): 329-52.

[23] Richard Dawkins, A River out of Eden: A Darwinian View of Life (New York: Basic Books, 1996), 133.

[24] Rebecca McLaughlin, Confronting Christianity: 12 Hard Questions for the World’s Largest Religion (Wheaton: Crossway, 2019), 194.

[25] From class notes, TTMN 906 Transforming the Mind I at Talbot School of Theology, June 2021.

[26] From the hymn lyrics “This is My Father’s World” Author: Maltbie D. Babcock (1901) Tune: Terra Beata

[27] Christian scholars have used the Latin phrase missio dei to discuss this particularly channel of biblical theology.

[28] For a full explanation see: John Stott, The Cross of Christ (Downers Grove, IL: InterVarsity, 1986), 335-336.

[29] For a thorough defense of the historicity and implications of the resurrection see: Michael Licona, The Resurrection of Jesus: A New Historiographical Approach (Downers Grove, IL: InterVarsity, 2010); N.T. Wright, The Resurrection of the Son of God in ‘Christian Origins and the Question of God,’ vol. 3 (Minneapolis: Fortress Press, 2003).

[30] Greg Ganssle in class notes, TTMN 906 Transforming the Mind I at Talbot School of Theology, June 2021.

[31] For a full development of the already-but-not-yet motif in Christian theology see: Thomas Schreiner, New Testament Theology: Magnifying God in Christ, 64-70. See also: George Eldon Ladd, Jesus and the Kingdom: the Eschatology of Biblical realism, [1st] ed. (New York: Harper & Row, 1964), 89-100.

[32] Sociologist James D. Hunter elaborates on the call to faithful presence: “From this posture of what some may call incarnational living, the implication is clear:  a theology of faithful presence obligates us to do what we are able, under the sovereignty of God, to shape the patterns of life and work and relationship – that is, the institutions of which our lives are constituted – toward a shalom that seeks the welfare not only of those of the household of God but of all.” James Davison Hunter, To Change the World: The Irony, Tragedy, and Possibility of Christianity in the Late Modern World (Oxford: Oxford University Press, 2010), 254.

[33] A.N. Wilson “Religion of hatred: Why we should be no longer cowed by the chattering classes ruling Britain who sneer at Christianity”: https://www.dailymail.co.uk/news/article-1169145/Religion-hatred-Why-longer-cowed-secular-zealots.html Accessed 21 October 2021.

[34] Rebecca McLaughlin, Confronting Christianity: 12 Hard Questions for the World’s Largest Religion (Wheaton: Crossway, 2019), 201.

By Michael J. Breznau | December 2021

Arthurs, Jeffrey D. Devote Yourself to the Public Reading of Scripture (Grand Rapids: Kregel, 2012) 

Although churchgoers tout their strong belief in the sufficiency of the Bible, regularly carry Bibles to church, and even name their local congregations “Bible churches,” many consider the act of publicly reading Scripture a rather static, uninteresting placeholder in the worship service.

Well-rehearsed, thematically unified music? An absolutely exciting element. Preaching with relevance and vivid illustrations? Most important, indeed. Celebrating baptisms and the Lord’s Supper? Always a moment of renewed joy and reflection. But a few minutes of Scripture reading? Most tend to glaze over. Even if one attempts to glean meaning or application from the reading, most find doing so a surprising difficulty.

Long-time pastor and seminary professor, Jeffrey Arthurs, focuses his sights on one clear vision: “increase the quantity and the quality of Scripture reading in church services” (pg. 11). A simple, lucid idea? Yes. But easy to accomplish? Well, not so fast. He is convinced we need more Scripture reading in church services, not less. The issue is not over-frequency, but half-baked, poorly delivered readings that do not serve up the meal of the Word to God’s people (pg. 12-13).

For too many churches, reading the Bible in the corporate worship setting has resolved to be “little more than homiletical throat-clearing before the sermon” (pg. 14). With great concern, we must remember the timeless principle developed by the early church in their process of discipling new converts: lex orandi lex credendi – “the way we worship forms what we believe” (pg. 14)

Although the problem of diminishing or ignoring the public reading of Scripture is deeply serious, Arthurs winsomely presents the issue and accompanying solutions with good-natured humor (pg. 36-37). He weaves together bright, brief metaphors throughout the book, e.g. baseball (pg. 76), magnetic pull (pg. 40, 84), and he even frames the structure of the entire text around dining together, serving a meal (pg. 80), and adding some spice to the meal (pg. 105).

Devote Yourself to the Public Reading of Scripture is written with a focus toward pastors and senior church leaders, but every Christ-follower will discover rich insights and a renewed vigor for reading the Word to others.

Strong Points

Arthurs gives five clear, didactic arguments for devoting ourselves to the public reading of Scripture. You will find a thorough biblical and historical defense for reading Scripture as a key component of corporate worship (pg. 20-31). He contends, with solid support, that the Bible was written to be read aloud (pg. 28-29). The text of God’s Word was given not merely for silent, individual reflection but for oral proclamation and communal worship with God’s people.

He also provides a beautiful illustration derived from C.S. Lewis’ novel The Silver Chair, which is then woven throughout the following chapters, “The air here is thick and our minds are often befogged, therefore we must ‘remember the Signs and believe the Signs,’” namely the written Word of God. (pg. 16-17)

Large quotations of the Bible not only serve to validate his arguments but also provide examples of how to practice his instructions for effective reading (see pg. 18-23, 51, 78, 100, 102-104). Arthurs also offers solid work in original language word studies – in brief – to prick the minds and persuade the praxis of seminary-trained pastors (pg. 37).

Unlike many other books on Scripture reading, Arthurs provides some great insights and pointers on improving non-verbal communication, such as gestures and posture (pg. 71-77), the face and eyes (pg. 81-85), and emphatic pause (pg. 96-97). He also gives fun, simple exercises (pg. 100-102) and great ideas for mixing things up (pg. 106-112). The book even includes sample scripts and a DVD for study in group settings, which will certainly help with building a Scripture reading team (pg. 124-137). Remarkably, Arthurs satisfies his goal in just 137 pages.

Weak Points

The only point of critique that may be offered is merely a matter of editing. Arthurs should have located and cited the original sources for quotations by Ghandi (pg. 19), Luther (pg. 25), and Whately (pg. 48).

Reflection and Interaction

Over all, this is a book of vivid, inspiring ideation. That is the genius of what Arthurs has laid out for us. We are probed with the question: What should public reading do? Give “warm fuzzies” or a sense of pride because we’re revering the Bible? The author presses for much more: “it should encourage, enable, enlighten, or entreat; it should convict, condemn, console, or convince; it should absolve, abolish, overturn, or undergird” (pg. 40-41). He admits this sounds like a lofty goal (pg. 41), but he quickly pivots to provide all the specifics necessary for fulfilling this vision.

Effective reading does not come through underselling – the ho-hum monotone delivery that bores us to sleep or overselling via a false brogue of elocutionary tactics or fake British accents (pg. 41-42). First, a quality reading that impacts the hearts of God’s people requires dependence on Him in prayer. I personally appreciated Arthurs’ modified iteration of A.P.C.A.T. (pg. 43-45).[1] We must Admit we cannot do anything good or of eternal impact without God. We must Plead for the Lord to give us help in the task of proclaiming His Word. We then are strengthened by pausing to Claim the promise of the Word’s character, action, and power. From this position of reliance and humility, we Act in confidence by thoughtfully and passionately reading His Word before His people. Finally, we Thank our gracious God for equipping and guiding us through to completion.

Second, from this posture of prayer or “A.P.C.A.T”, anyone – of any age or ability – can follow six steps to prepare a reading in 30-40 minutes (pg. 45-46). Arthurs, thankfully, does not belabor points. His instructions can be relayed quickly by a pastor to a church member or used as a simple bullet-point list to a reading team preparing for an upcoming Sunday. He also provides simple ways to implement readings (pg. 63) within a worship service and how to interpret the current culture of your church so that members are not unnecessarily upset through the process.

Third, I agree with Arthurs’ position that holding the Bible up while reading is a strong visual reminder of God’s authority over our lives (pg. 57). We regularly find the use of smartphones and tablets a major distraction for the reader and the audience. Readers (and pastors!) awkwardly pause to tap on or light up their screens, batteries die, or people lose their place. While this form of technology is currently in vogue, I believe it is not as ideal as simply holding a Bible or a piece of paper within a Bible.  I thoroughly agree!

Finally, we must “feel it!” (pg. 49-41). All pastors and scripture readers must prepare emotionally to “feel the feelings the text has captured.” (pg. 84). If it doesn’t move you, it won’t move anyone else. Like Arthurs, I’ve heard people argue for a placid approach to Scripture reading. But I agree with him, namely, “You cannot not communicate.” (pg. 68-69). Why so? He argues, “A subterranean stream of belief and emotion percolates into exterior behavior” (pg. 69). The Holy Word was given to transform us from the inside – out. So, let us not hamstring our reading with passivity, but dare to devote ourselves to proclaiming the Word with vivid alacrity.

FOOTNOTES

[1] The original acronym A.P.T.A.T was first given by John Piper in his book The Supremacy of God in Preaching (pg. 47-49): A-Admit, P-Pray, T-Trust, A-Act, and T-Thank.

By Michael J. Breznau | November 2021

Gordon Fee and Douglas Stuart, How to Read the Bible for All It’s Worth (Zondervan, 1981; 2014 reprint) 

Gordon Fee and Douglas Stuart present a massive rewrite to the previous three editions of their trademark book How to Read the Bible for All Its Worth (pg. 11-12). The old adage still floats around our society, “People can make the Bible say whatever they want it to say.” Even among less cynical churchgoers who profess a high view of Scripture, many seem lost when it comes to accurately interpreting and applying God’s Word. Conservative evangelical churches are ripe with classes, small groups, and even sermons that ignorantly contort the scriptures and rip them out of context. Every election cycle in America is met with Christians publicly (yet unknowingly?) claiming promises for their “homeland” that were only intended for national Israel (e.g. 2 Chron. 7:14). Worse yet, a young crop of progressive-liberal Christians ready themselves to defend various deviant sexual activities with novel interpretations of the Bible. These hermeneutical challenges have created “urgent problems in the church today” (pg. 18).

Therefore, Fee and Stuart’s bestselling book is needed now more than ever. Their main purpose is to equip readers to understand the Bible in its various genre types (pg. 16). God’s Word contains poetic, apocalyptic, narrative, wisdom/proverbial, letters, parables and other types of literature that must be read and processed in the way the original author intended. But how does one tell the difference between these literature types? The answer to that question is the centerpiece of this book.

Fee and Stuart are undoubtedly experts – scholars in their own right. Yet they are also faithful churchmen who regularly preach and teach the scriptures (pg. 17). They are devout believers and approach the Word of God with reverence. With this combination of scholarship, practical experience, and strong faith, they offer a trustworthy toolbox by everyone. Yes, everyone. They claim, everybody can do exegesis well – we just need “to ask the right questions of the text” (pg. 19, 28). Key to their method is viewing exegesis and hermeneutics as two complementary yet separate actions in the process (pg. 18). They define exegesis as the work of arriving at the “then and there” original intent of a passage (see pg. 27, 34), whereas hermeneutics is the task of ascertaining the “here and now” meaning (pg. 33-34).[1] Both of these steps are employed throughout the book as the authors guide the reader through an in-depth study of ten different literature collections, in this order: The Epistles, Old Testament narratives, Acts, the Gospels, The Parables, The Law, The Prophets, The Psalms, Wisdom books, and Revelation. No stone is left unturned!

Strong Points

Fee and Stuart are adept at sending “cannonballs over the bow,” per se. Sacred cows of biblical misinterpretation are routinely smashed and pet-doctrines with flimsy biblical support are carefully shot down throughout the book. Each chapter begins with a bold demonstration of the need we face for leaning into sound exegesis and they do so by unearthing the ways in which so many have mishandled the text (see pg. 132). One may disagree with some of their conclusions (and there are many included throughout). But you cannot dismiss their tenacious integrity to the Word. Examples of the hot-button topics and conclusions they offer: lawsuits among Christians (pg. 79, moralizing (pg. 96-7), mode of baptism (pg. 128-31), tongues (pg. 130), drinking wine (pg. 76), women in leadership (pg. 86), and knowing God’s will (pg. 250).

They offer good, essential discussion on textual criticism (pg. 39-43) and an extensive explanation on old and new translations (pg. 44-56). Humorously, they comment, “the NKJV revisers eliminated the best feature of the KJV (its marvelous expression of the English language) and kept the worst (its flawed Greek text)” (pg. 43). They land on the NIV 2011 but also recommend several other modern translations.

Time-saving pastors will also be thankful for the Scripture reference index included in the back of the book. They also grant the reader numerous recommendations for further study (see for example pg. 136).

Weak Points

The book is titled as a popular-level work and cast to a broad audience. But it lacks a creative layout and healthy illustrative material. At times, the discussions quickly turn academic, which is appealing to me as a seminary-trained pastor, but such that I could not readily recommend the book to the average member of my middle-class church. As an example, they should have started out with smaller portions of Scripture in their instruction (see pg. 63-65).

Interestingly, the authors argue against paragraphs blocks and verse numerations in Bible translations (pg. 32). But they appear self-contradictory when they later go on to say we must “THINK [in] PARAGRAPHS” (they wrote in all-caps for emphasis) (see here: pg. 67, 140, 268).

As mentioned above, they provide a significant discussion on translations, but they do not include interaction with the NET, TNIV, or the updated NLT, all of which were available in 2014 when this revision was printed.

Reflection and Interaction

Over all, their desire is to echo the well-known words recorded by Augustine, “Take up and read” (“Tolle, lege”) (pg. 19). We need not attempt to “discover what no one else has ever seen before” (pg. 21) in the scriptures, but rather pick up the Word, read it well and carefully work toward the intended meaning and accurate application. Yet as Fee and Stuart point out, we bring our own lenses and contexts to the scriptures. Herein lies the danger (pg. 22-23). We are all prone to make the Bible say what [we] see as the plain sense, but that “plain sense” might not even make sense to the original author (pg. 24). So they exhort us, “The antidote to bad interpretation is not no interpretation but good interpretation, based on commonsense guidelines.” (pg. 25)

First, we must read well (pg. 30). In our reading we must gain understanding of the historical and literary context, as well as the actual content of the passage (pg. 62). We cannot merely seek to “get around” verses that are challenging to our theological presuppositions or traditions, but instead get into the text for all it is worth (pg. 76-77). Simply put, the most important question we will ever ask is: “what’s the point? (pg. 31-32, 67, 120). This strikes at authorial intent or the development of a book’s overall argument (pg. 265). Fee and Stuart providing numerous examples of developing such an argument in both Old Testament and New Testament passages.

Second, they continue with great tools for interpreting and accurately applying challenging genres like Old Testament prophecy, Christ’s parables (pg. 157, 160), and the apocalyptic vision of Revelation. I have currently found handling the narratives of Acts a significant homiletical challenge, so I am thankful for their particularly helpful tools for interpreting and accurately applying the Acts of the Apostles (pg. 112, 119).

We are all prone to a me-centered meaning of the text, therefore, Fee and Stuart remind us of this central key: “In any biblical narrative, God is the ultimate character, the supreme hero of the story” (Pg. 103 – case in point, the life of Joseph). It’s not about you. It’s not about me. The Word of God is for the glory of God and the joy of God’s people as they follow His Word as their guide for all life, faith, and practice. Sola Scriptura!

FOOTNOTES

[1] They admit this is a new meaning of the term hermeneutics, which traditionally is used to denote the entire process of biblical study and interpretation (pg. 33-34).

By Michael J. Breznau | November 2021

Makoto Fujimura, Culture Care: Reconnecting with Beauty for our Common Life (IVP, 2017)

The thermometer of hope appears to be at an all-time low – especially among the younger generation of Millennials and Xennials (aka “Gen Z”). When my artistic, poetry-writing cousin committed suicide, many people remarked, “He just lost hope.” Despair, despondency, and depression are at an all-time high across North America.[1] Our culture appears to be sliding into degenerative rifts, conflicts, and chaos.

The machinery of modernism and pragmatic utilitarianism offer widgets of every kind to increase our productivity, help with “stress relief,” or keep us entertained by a thousand distractions. But our souls are void of meaning. Across the western world, we are wealthier and more comfortable than ever before yet emptier than we ever imagined.

Is there a way to care for our culture, to curate it in such way that we might be agents for “reconnecting with beauty for our common life”?[2] Artist Makoto Fujimura believes so. As both a world-renowned artist as well as a thoughtful Christian, he persuasively writes that artists – in multivalent forms – can be “a witness to hope” (p. 10ff). This vision of hope transcends humanistic approaches if centered in “the God who holds all reality in the love of Jesus Christ” (p. 10). He believes the answer can be found in “our culture [being] given the hope of restoration and the new creation to come” (p. 12).

Artists are largely ignored at the fringes of society or merchandized as cogs in the gears of a profiteering industry. In both circumstances, the garden of the culture, in which all of us reside, suffers great detriment and loss. Therefore, Culture Care was written “to inspire individuals and to inform the wider movement in providing care, for us to become co-makers with the divine Artist into the new creation” (p. 13).

Do we need beauty – even long for beauty (p. 15-16, 136)? Must we feed our souls? Isn’t information and production enough? In the pale, death-like soil of a degenerative world, Jesus is the source of beauty. He can produce through us generative acts – new life, growth, and human flourishing (p. 22, 26). So, we need both this beauty and this nourishment of our souls. Fujimura contends not for a war on the culture but a care for our shared culture, as a garden is to be lovingly cultivated (p. 39-40). He builds his thesis of “generative thinking” with three movements: “genesis moments, generosity, and generational thinking” (p. 17). He describes genesis moments as epiphanies – fresh realization – of new life, hope, or creativity, which are often birthed from “failure, tragedy, and disappointment” (p. 18). Artistic renderings can lead people into these experiences. Generosity leads artists and their art beyond mere transactional production and into their work being a gift to every facet of culture. Generational thinking opens our vision to the reality that our artistic messages to the culture may likely impact people for years to come. We may not see tremendous fruit in our lifetime. But one can never know the full ripple effect of our work in the river of culture. We can move beyond the here and now, i.e. the bottom-line or widget production impact, for something far greater and long-lasting. The need for culture care has never been more apparent (p. 127ff). In the dark despondency of our era, Fujimura’s vision of Christ-rooted culture care may even save lives – indeed, it already has (p. 128)

Strong Points

Culture Care provides a much-needed critique of the western modernistic Church, particular our Protestant programs and facilities still largely reminiscent of pale, stale Puritan congregation houses that are tell-tale of a non-artistic male (p. 87ff). Yet Fujimura presents his case with sincere humility and readiness to point out his own flaws and mishaps along the way (e.g. his early ignorance to the necessity of feeding his soul per his wife’s flower bouquet; see p. 14, see also p. 54ff). Interested pastors and church leaders will find this book winsome and convincing.

The author develops a careful through-story of “Judy’s bouquet” and the message of gospel-wrought beauty in Isaiah 61 (e.g. 55). He wonderfully captures the brushstrokes of divine beauty sourced in the good news of Christ (p. 27). His use of scripture is careful and persuasive (e.g. p. 86-94). Fujimura also provides surprising vignettes from history. For example, we discover that Vincent Van Gogh first aspired be a clergyman in the Dutch Reformed Church. After being refused for ordination by church leaders he worked as an evangelist among coal miners, only to face further rejection by his superiors for the squalid conditions in which he lived and ministered (p. 71, 74-77). He uncovers details about poet Emily Dickinson’s Calvinistic upbringing during the Second Great Awakening and the cold-fisted rejection she received at a Christian boarding school (p. 72-74). Yet the author also expertly describes the biblical themes and spiritual longings found within the works of both Van Gogh and Dickinson.

Fujimura is without parallel in defining and critiquing the myopic, reductionistic approach to art and beauty (p. 34-37). “Human beings are not ‘human doings’” he reminds us (p. 34). Yet all-too-often, this is just how churches treat people – especially artists.

Via beautiful analogies and stories, the highly educated artist, as well as the intellectually curious layperson will enjoy this book – even when the language occasionally stretches beyond common vernacular (cf. p. 70-71).

Weaker Points

Culture Care is a unique – even landmark – book. Little can be found lacking or worthy of critique. I have only two minor points to consider as weaknesses.

First, each chapter is engaging and well-written. But, at times, the subject organization lacks structure (perhaps only for those of us who tend to be more linear in our thinking). It’s artsy! Fujimura provides a clear through-story, plot, and thesis. Yet perhaps like watching an artist paint, the reader is not always sure where the next chapter will take them.

Second, in his argument for and against applying the imagery of a greenhouse and a garden to artist-cultivation, some church leaders, in particular may be left wondering how to step toward implementation. The author indicates he likes both analogies, but prefers a garden approach to “create ideal conditions for artists” (p. 100). Yet out of concern for the possibility of “Christian art” [rather] than “art from Christians” he mildly discourages both approaches (p. 100-101). However, as a pastor of a church with a very utilitarian past, the rest of his argument convinces me that cultivating “garden soil” for artists may be the best first step. The gate must begin to swing open for artists to “go in and out and find pasture” (to borrow his use of Jn. 10:9).

Reflection and Interaction

Fujimura’s work provides pastors, thought leaders, and artists will much food for thought. I will frame the following reflections in two categories: (1) Personal Implications and Ecclesial Implementation.

Personal Implications

None of us enjoy failure. I want to succeed, avoid mistakes, and (rather sinfully) impress my friends and family. Fujimura’s gracious writing once again reminds me that genesis moments flow from failure (p. 18). Tragedy and disappointment are often the very tools God uses to make paradigm shifts in my life. Volcanic soil and forest fires are moments of death to plant and animal life, through which fertility of soil will again lead to new life (cf. p. 43). Therefore, when failure comes, I must lean into the beauty of Christ’s generative power – in gospel grace – instead of pounding my fists with frustration or despair.

Second, as an artist of music and words (written, spoken, and sung), Culture Care gave me a needed exhortation to “defend my time for creativity in a culture that does not nurture creative growth” but only productivity (p.19). Yes, “We are more than what we produce.” (p. 33) With a penchant for high achievement, I all-too-often sense my soul growing cold and empty. Have a paused to behold the beauty of natural revelation, a painting, a sculpture, a song? So, I am reminded, “Our souls need food as well as our bodies” (p. 29).

Third, in-between the lines of Culture Care is a fresh vision for a pastor as a “mearcstapa” – a “border-walker” as Fujimura defines the artist (p. 58-60). All the Old Testament prophets and John the Baptist were “border-walkers” outside the religious and political norms of the day. Jesus Himself was the ultimate mearcstapa. My soul longs to be a pastor-artist: creating verbal brushstrokes each Sunday to draw people into the beauty of Christ.

Ecclesial Implementation

Churches are often the most severe and short-sighted in their approach to art. The stark utilitarian design of our church facilities and programs (p. 31, 34), is a Christian vision stripped of transcendence (p. 79). Fujimura writes, “Utilitarian pragmatism and commercialism so thoroughly pervade culture that without some shift in worldview and expectations, what we do as artists – the activities of the arts – will be neither sustainable nor generative” (p. 38). As followers-of-Jesus, we must heed his strong critique of the modernistic Church (p. 87ff).

The author continues, “Our current culture, often called a ‘culture of death,’ is full of pointers toward the first two gospel elements (creation and fall) but only rarely reflects, even in churches, the full story of God’s love and his ongoing work toward our full thriving.” (p. 95)

But, we the Church, can again lead the way! This could be our genesis moment. Church buildings can facilitate a sense of beauty, imagination, and discovery, instead of drudgery or industrial machinery (cf. p. 79). Why go through this trouble? Because our souls must be fed truth and grace – the beauty of Christ and His creation. Beauty feeds the soul because Jesus is the source of beauty (p. 48, 51). What a bouquet of flowers does for the bereaved or depressed, the church sanctuary can be as a healing, hope-giving entrance for all of us as fellow-sufferers. Art speaks what utility does not. Our communication need not only be verbal or textual, but visual and musical. Soul care may occur simply by entering into a church or Christ-rooted community center and experiencing beauty via the story of God: creation, fall, rescue, and restoration (p. 46).

What is beauty? Fujimura quotes Dallas Willard, “beauty is goodness made manifest to the senses” (p. 49; cf. p. 50) And what does beauty do? “Beauty may not be ‘practical,’ but . . . when people neglect beauty, they produce, ultimately, useless things” (p. 52). Beauty is what makes things last. As one pastor said, “beauty leads to wonder and wonder leads to worship.”

If Jesus is the source of beauty then we must desire all to encounter beauty. We need to encounter Christ. Furthermore, Christ-rooted art leads to the beauty of diversity. Art paves the way for beauty and beauty leads to diversity in the multi-ethnic vision of God for His people (cf. p. 89). Within God’s gift of artistic impulse within humanity there is a unifying effect. Do we long to see ethnic and personality diversity in our churches? Cultivation of beauty in art can lead the way.

Therefore, we as pastors and Christian leaders must welcome artists, instead of pushing them out like those who encountered Van Gogh and Dickinson (p. 73, 82). We must ask ourselves: is the soil of our church conducive to flourishing and raising up artists (see p. 98)?  Are we providing for and protecting their creativity space or just opting for utilitarian and production needs? There may likely be adverse consequences and opposition to leading toward a fresh vision of art in the Church. But we must not lose sight of the goal and incredible possibilities (p. 110). Jesus is the fount of beauty and He commissions us to manifest the beauty of His gospel to all the senses. As a result of reading this book, I am looking forward to forming a discussion and implementation group with artists in our church.[3]

FOOTNOTES 

[1] As reported on October 20, 2020 by Mental Health America: https://www.mhanational.org/number-people-reporting-anxiety-and-depression-nationwide-start-pandemic-hits-all-time-high

[2] This phrase, of course, is the subtitle of the book.

[3] See the guide on p. 142-154, as well as the plan and diagram on p. 118. We will be considering ways to develop our community center building for art displays, art workshops, and an art show.

By Michael J. Breznau | 2021

The Benedict Option: A Strategy for Christians in a Post-Christian Nation (Sentinel Press, 2017) by Rod Dreher

The Western World is increasingly post-Christian and irreligious. The rapid pace of atheism’s growth across Europe is matched by a new generation in North America with no religious affiliation whatsoever. [1] Specifically within the context of the United States, Jesus-followers face a daily onslaught of moral deterioration, societal fragmentation, and a not-so-subtle attack against the basic, historic values of Christian faith and practice. Popular journalist and author, Rod Dreher, describes the burgeoning secularism as a soon-coming flood – and the dam is about to burst. He paints a dark, ominous portrait, “There are people alive today who may live to see the effective death of Christianity within our civilization [spec. Europe and North America] . . . The U.S. Supreme Court’s Obergefell decision declaring a constitutional right to same-sex marriage was the Waterloo of religious conservatism. . . The public square has been lost. . . If the demographic trends continue, our churches will soon be empty” (p. 8-9).

Yet rather than resort to the time-worn proposals of reclaiming America for God through carte blanche political activism or cultish isolationism, Dreher presents a unique approach in his landmark book The Benedict Option. The path forward – in an increasingly hostile society – is backward, a return to the ancient core of Christian community and mission. Dreher invites us into the story of Saint Benedict of Nursia (480-547 AD). Upon Benedict’s arrival in Rome, he was grieved by the immoral decadence of the so-called Christian empire and dilapidation of the Church. Therefore, he embarked on a short journey outside of the city and established a small, humble community of Jesus-followers and composed what would be known as The Rule, a basic set of guidelines for prayer, labor, accountability, hospitality, and Christian mission. The pattern of this small, eclectic community would become a model for Benedictine monasteries all over the world. But more importantly, the work of Christ through St. Benedict and his band of brothers brought transformation to villages, cities, and even nations for years to come. As Dreher will argue, Benedict’s model of living the Christian faith is a pattern we should also parallel for the preservation of Christian orthodoxy as we, too, enter an era of great spiritual darkness.

Indeed, we stand at a chaotic crossroads in North American culture. But we, as Christians, have been here before. To swim against a stream of hostility is not new territory for disciples of Jesus (p. 12). So, should we head for the hills in order to insulate our families from the coming waves of opposition? Not quite. Dreher contends that his proposal of The Benedict Option is “not a call to escapism and inaction” (p. xvii), neither a rallying cry for a political agenda, a detailed manual on how to save the Church, nor “a standard decline-and-fall lament” (p. 4). But rather a way, “to seek and to serve God in a community of faith constructed to withstand the chaos and decadence all around [us]” (p. 15-16; cf. 54). Dreher argues, “we have to develop creative, communal solutions to help us hold on to our faith and our values in a world growing ever more hostile…” (p. 2).

To accomplish his goal of presenting a path forward by looking backward toward a parallel of St. Benedict’s Christian community, Dreher’s first section of the book outlines the challenges of our post-Christian society, the obvious deterioration, and then proceeds to demonstrate how the essentials of Christian praxis, represented in the ancient Rule of St. Benedict, can also guide us through the coming season of spiritual darkness (p. 4; Chap. 1-3).

In the second major section, Dreher details how the Rule can apply to confessing Christians in the North American context, offering “insights in how to approach politics, faith, family, community, education, and work” (p. 4-5; Chap. 4-8).

Third, he provides a deep critique of two categories that present a serious challenge to our discipleship as authentic Christians: modern approaches to sex and technology (p. 4-5; Chap. 9-10). Ultimately, Dreher calls for a return to the ancient paths of Christian devotion, simplicity of life, and authentic community for the preservation and future flourishing of Christianity.

Strong Points

Positive attributes abound in this well-crafted, popular-level book. Dreher’s extensive experience as a journalist shines through his careful turn-of-phrase and tightly woven logic. He does not mince words. Each chapter concludes with a captivating transition into the next section. The book moves sprightly forward with numerous illustrations and helpful interviews with monks, priests, pastors, teachers, scholars, and socio-political commentators. The author is convincing if not sermonic in his tone. All these colorful elements make it hard to put down.

Not only does Dreher give a clear portrayal of the current crisis, but also a concise yet astute excursus on important subjects like the growth of Moralistic Therapeutic Deism (p. 10-12), an excellent historical review of medieval metaphysical realism and Ockham’s nominalism (p. 22-29), a succinct historical summary of the Renaissance and the period of the Reformation (p. 30), and a well-intended critique of modern evangelicalism (p. 110-113).

The Benedict Option also spends significant print space on the theology of work and education, which are two vital components of thriving Christianity communities (p. 175-187).

While uplifting the ideal of community as devoted followers of Jesus living together in creative ways, Dreher wisely cautions against idolizing community itself (see pg. 138-139).

His work on the dangers of modern technology is a must-read for every Christian, especially those immersed in the current climate of social media and parents of school-age children (p. 224-236). Additionally, he offers wise, practical advice on responding to the sexual revolution by upholding and living the truth, yet doing so with love for our neighbor (p. 204ff).

Overall, The Benedict Option has a warm ecumenical but richly orthodox flavor that reaches across the pew to all evangelical, Catholic, and Orthodox readers (cf. 116). Every professing Christian will benefit from this book, even if finding points of disagreement.

Weaker Points

The Benedict Option has many good merits, but also some weaknesses. First, Dreher sometimes employs overstatement to make his point. For example, when discussing the current political climate and Trump’s election to the presidency (at the time of publishing), he calls the hope that Trump will deliver a “restoration of Christian morality and social unity” a “beyond delusional” idea (p. 79). While it is true that such a positive outlook on Trump’s administration was myopic, such overstatement is not likely to win-over those voters to the Benedict Option.[2] In talking about education, he again presses and overstates his case, stating bluntly, “parents need to pull them from public schools . . . pull your kids out” (p. 146, 159). Christian educators serving within public schools are not likely to receive his bold call with gladness. In fact, he fails to address them at all. Instead, his singular answer is a total exit.

His overstatement carries into the doom-saying sprinkled throughout the book. As mentioned earlier, he seems to believe the Church is destined for extinction if we do not employ the Benedict Option (see p. 8-9). Dreher argues, we must “choose to make a decisive leap into a truly countercultural way of living Christianity, or we [will] doom our children and our children’s children to assimilation” (p. 2). He later continues in the same vein by calling Christians to batten down the hatches, per se, for “very dark times” (p. 89).[3]

Second, Dreher’s proposal appears to be primarily institutional at the expense of missional praxis. His clear objective is to stand for religious liberty and build educational institutions or cloisters. In his opinion, aside from building up churches, nothing is more important than “the Christian educational mission” (p. 143). While ecclesial and educational organizations are vital to our future, we must not overlook the beauty and simplicity of bearing witness to our neighbors, discipling within a relational context, and developing inroads into the community in which we live. Historically, mere separatism and institutionalism has not proven to bear good fruit.

Third, at times, the book’s application feels distant from Saint Benedict himself (see Ch. 3-5); the second half of the book climbs far up the ladder of abstraction away from his original thesis as Dreher develops his own ideas of institutional formulation. While he is ripe with good concepts, one is hard-pressed to find direct parallels back to the Benedictine lifestyle.

Lastly, Dreher is neither a trained biblical exegete nor the recipient of formal theological education. This shows in his light use of scripture and theological development. For example, he negatively regurgitates a common but skewed opinion of the Reformers’ view on scriptural authority, stating, “Scripture was their only authority in religious matters” (p. 32). Sola Scriptura, as defined and defended by the Reformers, never meant “Bible only.” Sola Scriptura means “the Bible as the final authority”, or final filter through which we interpret all life, faith, and practice. But “final authority” does not mean “only authority.” If we believe the Spirit preserved the Word, then we must also believe the Spirit is preserving the Church. The faith and faithful traditions handed down from the apostolic fathers are a valid source of Spirit-directed authority. In addition, his beautiful historical summaries lack source citations (p. 22-47).

I also disagree with his very broad ecumenical bent (p. 136ff), most specifically of Mormons and Jews; this deters from his argument by attempting to incorporate those who do not believe in the essentials of the historic Christian faith (see p. 131-32, 35).[4]

Reflection and Interaction

Since I have already provided rather detailed analysis of the book’s pros and cons, I’ll now briefly focus on three points of immediate ministry application: (1) An American Focus, (2) Dangers of Technology, and (3) Art and Beauty. Indeed, Dreher says The Benedict Option is “not a how-to manual” (p. 4), but the second half the book definitely outlines how to implement his concepts and the back contains a group discussion guide for placing his ideas into practice.

An American Focus: While the principles of The Benedict Option may be applied to many different parts of the world, the message is decidedly American (see p. 84). Dreher implies that maintaining our First Amendment rights is absolutely necessary for Christianity’s survival in North America. He writes, “Religious liberty is critically important to the Benedict Option. Without a robust and successful defense of First Amendment protections, Christians will not be able to build the communal institutions that are vital to maintain our identity and values” (p. 84). However, in numerous nations around the world, faithful Christians are surviving – indeed flourishing on mission – without many of the rights we enjoy in the USA. Several pages later, he nuances his statement, but weakly so, “As important as religious liberty is, though, Christians cannot forget that religious liberty is not an end in itself but a means to the end of living as Christians in full” (p. 88). While I am thankful to God for the many freedoms and material blessings we comfortably enjoy, history reminds us that God’s mission does not ride on the back of our creature comforts, but rather the “blood of the martyrs is the seed of the Church.”

I agree with the author that politics will not save us (p. 18), even politics is not the answer (p. 123), and that our political approach – must be a “hands-on localism” (p. 78). Dreher goes further by stating, “Losing political power might just be the thing that saves the church’s soul.” (p. 99). I fully agree. Dreher quips, “Political power is not a moral disinfectant” (p. 81). I would add that it is often a pollutant. Herein Dreher is caught between his desire to build robust ecclesial and educational institutions while at the same time recognizing the oft-futility of political activism. I believe our aim as leaders in local churches is to cultivate localized communities around God’s economy and agenda, regardless of what strictures a government entity may attempt to foist upon us. At the same time, we can recognize that God may call some men and women to serve within the political system for the glory of God and good of society.

Technology: Over the past fifteen months, churches across the world have been thrust into “online worship” as a necessary experience due to the COVID-19 pandemic. Many families were also forced to work from home and educate their children from home through various online methods. In our area, churches were closed for in-person worship for a minimum of three months. Many were closed much longer than that. The stress of isolation led many into loneliness, depression, anger, substance abuse, and even suicide. Dreher’s words appear to foresee this crisis: “Life was an urgent struggle to make sense of what was happening” (p. 49).

Upon our return to a sense of normalcy with in-person worship gatherings, family events, and house parties we still sense that all is not well. The crisis and the massive amount of time spent in front of screens has changed how we communicate, think, and even entertain ourselves.

Technology, in an “online church” world, has, in our context, come dangerously close to altogether controlling the worship service (see p. 234-35). Right now, our team is making a conscious effort to make sure the live-stream does not govern the elements of our in-person worship. For example, we noticed that prayer had become a place-holder in the service order while band members and tech staff were shuffling about. Therefore, we are making changes to reflect the idea that time stops for God. When prayer is taking place, we all must be praying.

On a broader, societal level, Dreher’s mention of Vaclav Benda shouts with relevancy. Benda was a Czech mathematician, dissident, and devout Catholic during the Soviet rule over his nation. Dreher writes, “Benda believed that Communism maintained its iron grip on the people by isolating them, fragmenting their natural social bonds. The Czech regime severely punished the Catholic Church, driving many believers to privatize their faith, retreating behind the walls of their homes so as not to attract attention from the authorities” (p. 93).

As one who contracted and battled COVID-19, I understand the use of caution. However, we face severe consequences from the long-term isolation and fragmentation. What was Benda’s solution? The church can “reactivate people’s social nature” (p. 96). If we consider this historical scenario for church-mission application (rather than merely political), we may take hope that a beautiful, primary work of the church can be to facilitate a re-engagement of people’s social (human!) nature. What was part and parcel to the fall of the Communist regime in my family’s ancestral lands of Czechoslovakia is just what humans now need most to experience a renewal of hope, emotional healing, and spiritual health.

Dreher gives further application points in staccato-like form: “Turn off the television. Put the smartphones away. Read books. Play games. Make music. Feast with your neighbors. It is not enough to avoid what is bad; you must also embrace what is good. Start a church, or a group within your church. . . plant a garden . . . teach kids how to play music, and start a band. Join the volunteer fire department” (p. 98). As Jesus-followers, let’s cultivate a movement of simply being human again – in all its simplicity through the ordinary aspects of life together.

Art and beauty: Carrying into the same vein of human flourishing and an effectual, thriving church, Dreher reminds us, “As times get uglier, the church will become bright and brighter, drawing people to its light” (p. 117). The goodness and grace of God working within and through us is a means of evangelizing (cf. p. 117-119, 124). So, the coalescing beauties of creating art, agricultural care, making music, and more can point people to Christ. Why? Because Christ is the source of beauty.

In the context of the church gathered, I’m convicted that we must actively work to recover the past (p. 105). Our faith is not novel, new, or trite. Church history is rich with robust liturgies that carried saints through dark times. We can regain an ancient yet fresh, tight-knit family and community (p. 123). The path forward is backward, a return to the ancient core of Christian community and mission. On a personal level with my family, I recognize that fasting and a grace-motivated asceticism is something I’ve sorely neglected (p. 114). The time has come for homes to give all the glowing screens a hiatus (see p. 126, 151). We, as parents, must lead the way in forming focused times of prayer, singing, scriptural reflection, and a self-denial by fasting from okay things in order to receive something better through God’s grace.

At the heart of the Benedict Option is discipleship, walking in the will of Jesus and guiding others to do the same. Our children, grand-children, and fellow church members must live in a deeper communion with Christ and a holistic dwelling together as neighbors as we navigate the dark waters ahead. Yet we need not fear. Our mission is clear. Christ is with us (Matt. 28:20). So, as we journey together, let us rehearse the essence of discipleship through this poetic line from Saint Benedict: “To run the way of God’s commandments with unspeakable sweetness and love” (p. 51).

FOOTNOTES

[1] The Lausanne Movement published a thorough treatise in 2004 on the rise of non-religious societies and how evangelicals may think and respond to such seismic shifts (see https://lausanne.org/content/lop/religious-non-religious-spirituality-western-world-lop-45). Now in 2021, their predictions have proven entirely accurate. The latest data from the Barna Group and the Pew Research Center indicates the fastest growing category of religion in the USA is that of “the None’s,” i.e. those with no religious affiliation (see https://www.pewresearch.org/topics/religiously-unaffiliated/).

[2] The book was published in the year of Donald Trump’s election as President of the United States. Therefore, the reader will find brief but insightful commentary on the positive results that might come from his election but also the possible negative consequences of Trump’s leadership (see p. 3ff).

[3] To give him credit, he does offer a helpful nuance to this section on pages 94-95.

[4] Two other minor critiques: (1) Dreher hammers the media as the whipping boy for all that ails society. But how would local news anchors, who may happen to be Christians, respond to that? Not favorably. I’ve learned this from personal conversation with two good Christian men who are career newsmen for television networks . (2) Dreher uses the term “Gay Christian,” which places the modifier in front of Christ (p. 213), which is not theologically true. Christ-followers are not first White, Black, Asian, Hispanic, middle-class, or heterosexual Christians. The Pauline epistles continually reinforce the truth that our primary identity is solely in Christ. One may be a Christian, who struggles against same-sex attraction. But the struggle does not define them.

By Michael J. Breznau | 2021

Sunukjian, Donald R. Invitation to Biblical Preaching: Proclaiming Truth with Clarity and Relevance

With his trademark clarity, Sunukjian’s central definition for biblical preaching is, “Look at what God is saying . . . Look at what God is saying to us” (pg. 9; repeated throughout the book). In more elongated fashion, he writes, “the preacher’s task is twofold: to present the true and exact meaning of the biblical text . . . in a manner that is relevant to the contemporary listener” (Pg. 9-10).

These two complementary concepts – what God is saying and what He is saying to us – serve as guideposts for the book’s structure. Sunukjian effectively presents how to build biblical sermons by presenting his material in a way similar to a good homiletical outline – with one clear and concise take-home truth or “big idea” (pg. 66) woven into 368 pages.

Illustrations of preaching snafus, gaffes, and outright irresponsibility are, unfortunately, replete across the modern Church. Through many examples, Invitation to Biblical Preaching rightly points out the pendulum swing often found in the pulpit: lessons (cloaked as sermons) comprised almost entirely of textual explanation or entertaining talks that amount to collections of stories, alliterations, and poems with no clear rootedness in the text of scripture (pg. 69-70, 82-84, 172-173, 240, 312-314).

Thankfully, Sunukjian writes not as a professorial theorist, but as a well-seasoned practitioner.[1] His goal is clear: we must put the fundamentals of exegeting the scriptures together with developing sound theology and concrete, contemporary application in every sermon. Effective preaching is biblically-grounded and audience-focused. He reminds us, “The purpose of the sermon is not to impart knowledge but to influence behavior – not to inform but to transform. The goal is not to make listeners more educated but more Christlike” (pg. 12).

A beleaguered or battle-worn pastor will also find a Barnabas quality in Sunukjian. We’ve all faced varying levels of the Monday morning blues or post-sermon depression. But he contends that good, biblical preaching is “the hardest and best thing we will ever do” (pg. 14-15). His claim is significant, especially in a time when some ministry leaders argue for sermons to resemble brief TED Talks or downplay the role of preaching altogether. Like a 22-year-old boxer fresh into the ring, he lays down five key reasons for staying on the task of biblical preaching. Effective, week-in-and-week-out, communication of God’s Word provides for reaching more people in less time, saying things honestly – even bluntly, forming pastoral credibility, encouraging visitors or seekers to take the next step, and leading with excitement and anticipation for the church flock (see pg. 15).

Strong Points

Invitation to Biblical Preaching is much more than a rallying crying for faithful exposition; it is a toolbox full of hands-on equipment that can be immediately put into practice. Both veteran preacher-pastors and ministry greenhorns will benefit from the refresher course on how to accurately study a passage – with a specific focus on the homiletical process (pg. 19-42). Oftentimes, pastors move into inductive Bible study on Tuesday morning and become lost in the weeds of interesting observations and varying interpretations. With piles of textual notes and ideas, they emerge from their office on Friday afternoon with only a few hours on Saturday morning left to tack on a semblance of relevant applications or illustrations.

Sunukjian provides a clear path to follow for developing every sermon – in a way that makes sense for a pastor with limited time. Key to the process is visualizing the movements from the passage outline (“as it happened in the biblical world,” i.e. back then) to the truth outline (“what happens as we walk with God,” i.e. always true), and finally to the sermon outline (“this is happening in our lives today,” i.e. right now) (pg. 27-29, 50-51, 87).

Preachers must hone a message around a singular “take-home truth.” Sunukijan argues this point from the proof that Paul’s sermons in Acts are focused “around one central truth” (pg. 67; cf. Acts 13, 17, 20).[2] To solve the crisis of confusing, multi-pronged sermons, he offers a guide on how to arrive at pay-dirt – the timeless truth that will ring in the hearts of the listeners for weeks or months to come (pg. 72-81).

After carefully crafting a biblically accurate outline and “big idea,” the faithful shepherd must probe the message of God’s Word and his own heart with penetrating questions. We must “Ask the Right Questions” (ch. 5) in order to arrive at relevant answers for the audience. One of the most practical tools provided is an “expanding grid of the various groups and life circumstances” (pg. 113-117). Every preaching pastor should copy this list and post it in his study for constant review.

Just like a good sermon, he writes with an easily understandable style, i.e. no fluff or extraneous terminology. Every key movement in the process is backed with multiple examples. At no point does Sunukjian’s guide seem out-of-reach or out-of-touch with the typical North American pastor.

Weaker Points

In an effort to tie examples together across various teaching points, some of his sermon outlines seemed a bit over-repeated, which might cause the reader to disengage. For example, various outlines and quotations from a message entitled “The Shortest Distance Between Two Points is a Zigzag” (Ex. 13:17-22) were sprinkled throughout the book approximately twenty-nine times. Although I am sure it is a great sermon to deliver (and I’d love to hear Dr. Sunukjian preach it!), the reader may be better served with a little more variety.

Published in 2007, some examples used are now slightly outdated. For example, I loved being a paperboy from 11-14 years of age but, sadly, very few neighborhood paperboys exist anymore. Sunukjian’s point remains valid, namely, how to arrive at an understanding of the biblical author’s original thought order and intent (see pg. 57-59). But these few pages remind us that illustrations and analogies must be constantly updated to remain relevant to our listeners or readers.

Clearly, Sunukijan believes in the purpose and power of prayer, as proved by various sermon examples (pg. 146-147, 158-159). His long-time pastoral faithfulness proves His dependence on God. However, the role of prayer and an expressed reliance on the Holy Spirit within the homiletical process goes without much discussion in this book. I’m reminded of E.M. Bounds’ classic book on prayer in the life of the preacher, “We have emphasized sermon-preparation until we have lost sight of the important thing to be prepared—the heart. A prepared heart is much better than a prepared sermon. A prepared heart will make a prepared sermon.”[3]

Adding a brief but strong exhortation for pastors to pray through each step of sermon preparation up to the point of delivery would be well-served. A guide for allotting time to study on a daily and weekly basis would also be beneficial, especially coupled with ideas for long-range sermon planning.

Returning to the Process

Invitation to Biblical Preaching provides a succinct and thorough refresher of the exegetical-theological-homiletical process for weekly sermon preparation. Although I thoroughly enjoyed my hermeneutics and homiletics courses in seminary, I realize how easily one can drift away from walking through the entire process of exegeting the central meaning of the text and also exegeting the central needs of the audience. All-too-often we might lean back on well-worn ruts in the path of preaching, instead of re-innovating how to communicate God’s timeless truth in fresh, understandable ways. Sunukjian’s clear guidelines and thoughtful examples have caused me to dig-in with renewed vigor, yet again, to what must be practiced Sunday-in and Sunday-out.

Background Before Passage  

One significant shift I have immediately put into practice is offering the historical context and coupling it with the developmental need before announcing the passage reference. In previous studies, I was instructed to either announce the passage immediately after raising the subject-question or read the entire passage before the introduction. However, Sunukjian’s advice to wait on announcing the passage until the background and need has been raised helps maintain tension. In other words, the audience will stay engaged by knowing why they should keep listening (pg. 205-218). I realized I’d done this from time-to-time in the past, but over the past five weeks I’ve intentionally practiced this guideline with good results.

Always-Then-Now

Another adjustment made as a result of this book is a slight rearrangement in my outlining logic. Sunukjian frequently arranges the main points and subpoints this way: (I.) Timeless Truth Statement, (A.) Historical Statement, (B.) Application Statement/Contemporary Relevance (pg. 174-181). This could be summarized as ALWAYS-THEN-NOW. In previous studies, I’ve more frequently followed a THEN-ALWAYS-NOW pattern – sometimes even building the entire body of a sermon in this format. However, from my experience, a positive audience response resonates with Sunukjian’s guidance here in the “Relevancy Interspersed” (pg. 174-175) and “Relevancy Wrapped” (pg. 176-181) methods. Placing the timeless “pay-dirt” truth statement first acts like a handle upon which the audience can then grab onto the historical-textual statement and then openly receive the imperative-application statement.

The Right Questions 

Finally, perhaps one of the most basic yet best tools in this useful book is the list of fifteen key developmental questions (pg. 88 – “Ask the Right Questions”). Why preach if the listener hears or receives no reason for life-change, reoriented affections, deeper love, greater gratitude, or humble submission? Our goal is to make it “clear, convincing, and relevant to [the] contemporary listener”. But how so? Sunukjian’s key questions within three categories (Understanding, Belief, and Behavior) guide our sights to hit the mark. Now one just needs to remember to work through the questions each week!

As the old adage says, “They won’t care how much we know until they know how much we care.” So we can show them how much we care but studying their concerns, listening to their needs, feeling their hurts, and fielding their questions, then in turn, bringing the timeless solutions of God’s Word to their hearts each week…in an insightful and memorable way. I highly recommend Invitation to Biblical Preaching as a well-organized toolset to utilize in this vital task to which we are called.

Preach the Word!

FOOTNOTES

[1] The author provides dozens of personal sermon examples straight from the battlefield of everyday ministry. One gets the feeling that he is in the trenches with the average pastor. As if to say, “Take heart, brother, you’re not alone!”

[2] For further research on this subject, see Sunukjian’s unpublished Th.D. dissertation, “Patterns for Preaching: A Rhetorical Analysis of the Sermons of Paul in Acts 13; 17; and 20” (Dallas Theological Seminary, 1972).

[3] E.M. Bounds, Power Through Prayer, pg. 24. Of course, I’d contend that a prepared heart and a prepared sermon are both of great importance.

By Michael J. Breznau | 2021

Tim Muehlhoff and Rick Langer, Winsome Persuasion: Christian Influence in a Post-Christian World (IVP, 2017)

Angry, fear-mongering Facebook video-posts go viral. Tweets echo like the “shot heard ‘round the world.” A mob of social media activists cancel a popular celebrity for a string of ill-spoken words. Politicians scream at each other on national television. A pastor’s moral ineptitude laces the news headlines. Christian pundits slam opposing political parties.

All the while, we ought to wonder: Is this the way of Christ? In an era of political vitriol, social media outrage, and societal division, how can we – as followers of Jesus – communicate His grace and truth without slinging proverbial mud (or having it slung upon us)? Can we carry forward a political or social ethics discourse amid an angry, divided culture? Tim Muehlhoff and Rick Langer warn us, “Failed discourse is the starting point of a failed society” (p. 4). As the people of God seeking the “shalom of the city” in which we are sent (see Jeremiah 29:7ff), the requisite well-being or failure of our community and nation should concern us.

While Christian service and social justice initiatives are worthy subjects, Muehlhoff and Langer’s book Winsome Persuasion targets our communication: How we as twenty-first century Christians may “use the gift of language to be faithful agents for truth and justice in a broken but still redeemable world” (xii). In this unique guide for Christian engagement in a post-Christian – even anti-Christian – culture, Muehlhoff and Langer frame their discussion around three necessary voices, i.e. approaches to communication of the Christian perspective: “prophetic, pastoral, and persuasive” (p. 6). All three of these verbal postures have a place in our discourse. But we must discern the correct voice to employ for the right time, need, and audience. How do we speak reasonably and respectfully to those who disagree or are even vociferously opposed to our worldview (cf. pg. 7; see also p. 53)? If you are frustrated or disheartened by the lack of constructive public conversation, lean into Winsome Persuasion.

We may radically disagree – on theological and philosophical levels – with the majority leaders or groups in our communities (cf. p. 7). Yet Muehlhoff and Langer offer us a detailed guide for operating in the content and relational levels of communication (mentioned throughout and exemplified on p. 183ff). Our content is the scriptural perspective and distinctly Christian vision we are seeking to convey. The authors advocate for thoughtfully utilizing statistics, stories, and common-ground understanding to ably communicate our vital content. Yet the relational level, they argue, must come first if we desire to winsomely persuade others to ‘hate the things [we] hate, love what [we] cherish, and feel sorrow over issues [we] find disheartening” (p. 128). Credibility, humility, empathy, and the patient work of building friendships within our communities are all part and parcel to the relational component of our communication.

Weaving in delightful narratives about authors and leaders like Harriet Beecher Stowe, Jean Vanier, and William Wilberforce, they model their persuasive approach by bolstering their argument with both statistics and stories (see p. 124-130). Bottomline? The way forward in our divided, angry argument culture is a genuinely loving, faithful verbal witness joined with faithful social action (p. 48-49). Winsome Persuasion helps guide us on this mission.

Strong Points

Muehlhoff and Langer are equal opportunity offenders as they both praise and critique political leaders and ideologues on both sides of the aisle (e.g. p. 1-5, 122, 136-37). They leave few stones unturned with hotly debated issues of our era. Their presentation is highly organized and well-structured so readers can easily assimilate the material in manageable portions (see p. 7-8, 14). As scholars in their own right, Winsome Persuasion shows their extraordinary research and contemporary understanding (p. 20-21).

They dwell not just in communication theory but enter the practical world of pastors, preachers, and authors with great evaluative questions for determining the best tone, content, and method for presenting the Christian vision of life in a post-Christian world (see p. 21, 80). Throughout the book, the authors engage in dialectic conversations to apply their principles in the burgeoning, unwieldly world of social media (e.g. p. 23-25, 57). Overall, readers will find this book entirely relevant to the growing communication crisis (e.g. p. 68-69, 120-22).

Excellent word pictures and illustrations are employed throughout (e.g. 189). Muehlhoff and Langer also demonstrate their ability to accurately exegete and apply the Word of God through providing thorough scriptural discussions on the subject (p. 29-31; 64-65). Winsome Persuasion provides both admonishment and encouragement to those of us who have blown it in our attempts to converse in the post-Christian milieu, as well as those who long for continued improvement.

Weaker Points

The book was written specifically during the 2016 US election cycle. While it remains quite relevant, the book is so timely it’s not timeless (e.g. p. 3-5, 97, 98, 110). References to the Trump / Clinton debates and other political personalities will rapidly run out of date. Both Rob Bell and Jonathan Merritt are no longer respected voices in the evangelical community due to their doctrinal position shifts in the past few years (cf. p. 35, 77). Even more so is Carl Lentz, the former pastor of Hillsong NYC, who the authors favorably quoted, now disgraced by his numerous moral failings and abuse of power (see p. 163). Evangelicals now have zero trust in Lentz, which proves the authors’ point about the necessity of credibility (p. 67-71)

This book is written to the world of religious academia and critically-thinking pastors, but is it accessible to the wider lay-evangelical audience? Probably not. Most would likely recoil with questions like: is it biblically faithful to call him (Bruce/Caitlyn Jenner) a “her” (p. 62-63)? Many will rightly counter with true compassion does not affirm sin (cf. p. 64) and wonder how to apply the rest of the book. Some may stumble over the numerous political statements, too. Should it be ignored by mainstream evangelicalism? Certainly not. But pastors should be careful who they recommend it to so as to avoid reprisal.

When offering a sad string of statistics on what national percentages responded favorably to: “Is religion a force for good?” The authors seemingly flipped the rendering of the percentage to bolster their point: “…France 24%, Great Britain 29%, Sweden 19% . . . the United States, 35% of those surveyed voted no to the claim that religion is a force for good” (p. 76). Instead of using statistical sleight-of-hand, the authors simply should have continued with the United States at 65% responding favorably. When speaking to the need for Christian communicators to “be aware that [their] tweets could erode [their] ethos,” they punted for Trump’s use of Twitter rather than opting for a more relevant example of an evangelical Christian’s failed attempt at Twitter (p. 77). Overall, the book was carefully edited, but two misspelled words should be corrected in future printings (see p. 23, 67).

Lastly, the role of the Holy Spirit in our communication of the truth and the subsequent work of conviction or transformation in the heart of the listener is not developed in this book. Natural communication theories only take us so far. Ultimately, the supernatural power of the Spirit is what must guide our speech and bring fruit in the lives of those who receive our words.

Reflection and Interaction

While many lessons could be gleaned from this practical book, I will summarize three application points: (1) Church as Community Center, (2) Effective Preaching, and (3) Social Media Engagement.

Church as Community Center

The authors argue for a vision of the church as a “colony of heaven embodying God’s vision and values…” (p. 51). While it might be easy to retaliate with an us versus them perspective, we are admonished to “work with, not against” (149). Is the life of the local church an invitation for everyone to experience men, women, and children operating in the love, life, and fruit of the Spirit? In my own place of ministry, we are in the process of remodeling a building donated to us as a center for the entire community – a bridge into an experience of both the mercy of Jesus (tangible-physical needs met, i.e. food, clothing, counseling, support, job-coaching, TESOL, etc.) and the message of Jesus (spiritual-eternal needs met through receiving the gospel). Muehlhoff and Langer remind us that common ground values exists across the community majority as we meet physical needs. All wish to participate in this social good. This action builds the “relational level” of our communication as connections, friendships, and loose partnerships are formed.

In this, we demonstrate genuine compassion and empathy (p. 61-63). Additionally, this book bolsters our vision of building our Thrive Center also as a public square (p. 21-22, 34, 134-135) as the “Welcome” to the entire community for dialoguing in the style of the age-old British coffee shops (p. 38). We may provide faithful verbal witness in an environment that also offers faithful social action. May we continue to think of the church not as an entity outside of the community, but at the very epicenter.

Effective Preaching

For all pastor-preachers, Winsome Persuasion provides much food for thought and praxis. The authors give thought-penetrating developmental questions that aid in crafting persuasive sermons (p. 92-94). But pointing further to the heart, they remind us, “We must remember the humanity and complexity of those who oppose us” (p. 94). Our preaching must not merely be throwing red meat to the faithful for a hearty “Amen!” nor a loud rhetorical cannonball shot over the bow of the opposing ship. The truth of Jesus brings transformation, but it must also be spoken in love (Eph. 4:15) and carried along by the indwelling and outflowing fruit of the Spirit (Gal. 5:22-23).

Muehlhoff and Langer point out the need for thoughtful, well-timed humor, which is often self-deprecating (p. 110-111). As stated above, accurate statistics and well-crafted story-telling will also serve our purpose (p. 113). Ultimately, we must not lose sight of the ground of effective preaching: “motivating people to ‘hate the things [God] hates, love what [God] cherishes, and feel sorrow over issues [God] finds disheartening [or grieving]” (128).

Social Media Engagement

Rather than retreating from the public square, we should view the present crisis as an opportunity: “public rhetoric seems hollow and self-serving . . . this is a ripe time for forming counterpublics that listen well, speak the truth, and live out what they profess” (p. xiii). Muehlhoff and Langer offer the following essential principles for communicating in a post-Christian context: “cultivating ethos, reading the rhetorical situation, adjusting to constraints, speaking in humility, crafting a third story, [and] forming loose connections with outsiders…” (p. 190). But how do we apply this to Facebook, Instagram, Twitter, or Tik Tok? Social media is, unarguably, a present iteration of the public square. Yet the recent censoring, banning, fact-checking, canceling, and silencing of participants in the Facebook vs. Parler vs. Twitter debacle proved that all these platforms fail at perfectly providing healthy environs for dialogue (p. 21-23, 116-117, 256-257). As followers of Jesus, can we speak from a different and more effective angle? Winsome Persuasion proves we can.

First, we must exercise restraint (p. 33). If only our society would exercise more self-control and compassion on social media! Yet the fault-lines of the culture often invade and even pervade the church. The authors quote Daniel Taylor, “The sad truth is that, in our battle with a hostile culture, we have adopted the culture’s tactics. Fight ugliness with ugliness, distortion with distortion, sarcasm with sarcasm.’ . . . [but] Paul tells us to feed and give drink to the very people that would cause us harm (Rom 12:20)” (p. 65).

Second, we must speak in a way that the public understands and finds credible (p. 20) Are we seeking to understand or merely caricature their talking points (p. 56-57)? Are we providing honest, well-researched argumentation? Are we considering how to frame our vision of life in story form?

Third, we must cultivate relational rapport through integrity and humility. Carefully consider the soul-searching questions provided by Elizabeth Krumei-Mancuso.[1] They will not care what we believe or what we know until they know how much we care for them. They will be deaf to our moral pleas if our integrity is betrayed by our own immorality. Therefore, may we seek to influence our post-Christian world toward the redeeming message of Jesus through a winsome persuasion that is guided by God’s truth and formed by a humility, integrity, and love sourced in the Holy Spirit.

FOOTNOTES

[1] The authors provided these excellent “questions to help discern one’s personal humility: Even when you feel strongly about something, are you still aware you could be wrong? Do you trust that truth has nothing to fear from investigation? Do you reserve the right to change your mind? Or do you feel weak or ashamed to change a strongly held opinion? Do you feel like you need to hide past errors in your thinking? Do you approach others with the idea that you might have something to learn from them?” (p. 73; Elizabeth Krumei-Mancuso “Are You Intellectually Humble? 13 Tough Questions, The Table, September 17, 2014, http://cct.biola.edu/2014/sep/17/cultivating-humility-follow-we-know-part). I might also add, “Do you allow for others to change their opinions?”

By Michael J. Breznau | 2021

Ganssle, Gregory E., Our Deepest Desires: How the Christian Story Fulfills Human Aspirations (IVP, 2017)

Everyone wants a life of happiness. We long for our desires to be fulfilled, our purpose to be clear, and our lives to be meaningful. Yet why does happiness so easily evade us? How do we reconcile our deepest longings for love, freedom, and goodness with the many dissonant messages ringing in our ears? Is sexual love the highest ecstasy of life? Will the pursuit of pleasure and possessions satisfy? Will our altruistic efforts to serve and further the happiness of others fill-up the reservoir of our personal fulfillment?

As we stare into the mirror each morning, we are confronted with questions – that is, if we pause long enough: “What sort of person should I be? What kind of person do I want to be?” Yet even deeper still, humans wonder: “What sort of person am I becoming?” (p. 3)

Our desires and our direction flow together in the story of life. Yet their paths often run cross-current. In Greg Ganssle’s intriguing book, Our Deepest Desires, he claims “the Christian story makes sense of our deepest longings” (p. 11). Ganssle believes the essence of the Christian gospel best explains “why we have the aspirations we do” but also how to make sense of our desires in the real challenges and passions of life (p. 11).

Yet as a good philosopher, he does not leave his posit dangling with half a dozen loose ends. Like a master artist, he paints a poignant portrait of the Christian vision of life in contrast with the most predominant alternative in the western world, namely, atheism (cf. p. 12-13). He does not aim to develop a defense for the existence of God, the resurrection of Christ, or even the divine creation of the world (although he has done so in other works[1]). Instead, Ganssle weaves together the colors of four primary desires common to all humankind: Persons (relationship), Goodness, Beauty, and Freedom.[2]

These four categories are each developed with three short chapters. Across all twelve sections, the reader is drawn into a unique and remarkably well-crafted portrayal of the Christian story. The purpose of this book stands in contrast to many others one might find in the Spiritual Interest section at Barnes & Noble: Our Deepest Desires is written directly to atheists, agnostics, and other intellectually persuaded skeptics. Yet Ganssle’s work is also beneficial to Christians as they seek to winsomely and gently communicate the beauty of the Christian story to a questioning world.

Strong Points

Few books are written from a devoutly Christian perspective directly for a skeptical, unbelieving audience. Even fewer are produced by authors with sustained experience in this field of ministry and the academic credentials to maintain a conversation with a high-level student or professor at, perhaps, Yale, Princeton, or Harvard. Ganssle’s extensive experience at Yale and the Rivendell Institute (amongst other locales) places this book comfortably alongside Lewis’ Mere Christianity or more recently, Keller’s The Reason for God. Yet his approach is holistically unique from typical apologetic texts. Ganssle argues against atheism yet not on the basis of typical evidential arguments but on the foundation of what best resolves dissonance in the human soul. He deftly explains the many dissonances we experience[3] and how seeking to reconcile them can alter or reshape our core identity (p. 7-10). The reader senses that they, too, can journey from where they are to a new horizon of purpose and belief.

The tone is gentle, winsome, and persuasive. Gannsle objectively describes the best of what atheism offers to resolve our deepest desires and in, turn, paints his vision of the Christian story through a series of brief statements offered within the beginning and conclusion of each section. For example, “In the Christian story, the most fundamental reality is personal” (p. 22, 32) . . . and “is intrinsically relational” (p. 36-37). Similarly, “in the Christian story, goodness is primary, and evil is a distortion” (p. 54) . . . and goodness is good for us” (p. 66, 70), or “in the Christian story, the most fundamental reality is a Master Artist” (p. 82) … and “beauty points the way home” (p. 91). These concise, well-argued propositions serve as memorable handles to assimilate the overall message of the book.

“…in the Christian story, the most fundamental reality is a Master Artist” . . .  and “beauty points the way home”

His content is immediately appealing to a well-cultured, intellectual mind. Ganssle draws from Shakespeare’s plays, Jane Austen’s novels, and interacts with J.R.R. Tolkien, C.S. Lewis, and musical art from the Beatles and Bob Dylan. He interacts with the best original sources in the fields of philosophy and religion, e.g. Plato, Aristotle, Augustine, Kant, Sartre, Nietzsche, Solzhenitsyn, Bertrand Russell, Robert Adams, Elaine Scarry, Christopher Hitchens, and David Hume. Herein is an excellent contemporary example of speaking “in the midst of the Areopagus,” as the apostle Paul engaged the men of Athens with the Gospel through corollary ideas from their own culture (Acts 17:16-33).

Weaker Points

In an effort to keep the book concise and readily accessible to those adverse to (or ignorant of) the Bible, Ganssle utilizes a rather small amount Scripture, especially in the first two-thirds of the book. Conversely, chapters 8, 11, and 12 wonderfully invite the reader into the beauty of the scriptures (see esp. 128-30). But many other portions are somewhat weak in introducing the Christian story through the brush strokes of the Bible.

Brief, exegetically accurate placement of key passages might strengthen this book’s effectiveness in two ways: (1) it may avoid skeptical readers surmising the author is not being up-front about the Bible’s message, and (2) it may lift up the reader’s opinion of the scriptures as they behold its intrinsic qualities. Relationship, goodness, beauty, and freedom may be seen in the Christian story, but does Ganssle’s painting match up with the scriptural metanarrative? I believe it does. But a biblically illiterate audience may be left wondering. However, if sparking curiosity is the purpose of this book, then Ganssle accomplishes his goal.

Reflection and Interaction

Many people have a distorted perception of Christianity. Yet one can hardly blame them. Even now, international news syndicates are clamoring for all the juicy details of yet another highly acclaimed Christian speaker-apologist who, posthumously, was found out to be living an entirely double-life as a respectable Christian leader and a sexual abuser and pathological liar. What cognitive and existential dissonance!

      Our Deepest Desires offers guidance and resolution to such crises through carefully painting the true, historic portrait of Christ’s gospel – often in contrast with many skewed yet popular caricatures. For example, Ganssle weighs the nature of evil against our longing for goodness. “Things ought not be this way” (p. 56) he reminds us. Every person experiences this base-line feeling. Each day, good things occur yet we fixate and fret about a singular bad thing that occurs in a given week. Even though there is clearly more good than evil in the world, we tend to see the evil more clearly than the good (see p. 53-54). Ganssle drives home this point: “There is too much goodness in the world for it to be an accident” (p. 60). If God is the source of goodness, then evil can be understood, grieved, and brought to justice. And, ultimately, goodness will win in the end, because God is the final victor.

If God is the source of goodness, then evil can be understood, grieved, and brought to justice. And, ultimately, goodness will win in the end, because God is the final victor. 

Following Ganssle’s line-of-thought, the pastor or any Christ-following neighbor or co-worker may engage with an atheist not by defending the illicit actions of Christian leaders, but by resolving the dissonance through pointing toward God as the fulfillment to our desire for goodness. Each page provides a profound example of how to converse with the skeptic or atheist next door. In fact, I intend to offer this book as a gift to my atheist neighbor friends at the opportune time. The friendship we have developed with this dear couple already reveals their longings in all four categories that Ganssle brings to the foreground.

In the post-2020, pandemic-riddled world, we have experienced severe isolation and suffering. Ganssle’s work addresses both of these painful realities. He beautifully draws out our need for friendship – healthy human relationship. While governments seek to dole out money to bolster the economy or stem the tide of poverty, cash will never heal a soul broken by isolation.

He wagers, “Relational poverty is human poverty” (p. 36). We need I-Thou interaction. Surface conversations over social media do not suffice. One may have mountains of money, yet still be living in the dark, empty cellar of poverty. Deep, meaningful friendship is a necessity of life. As Christ-followers, we hold the words of hope for this deep longing to be fulfilled via union with Christ and within the family of Christ. Let us embody this reality and engage our wounded, isolated world with our experience of the trinitarian life with God (cf. pg. 37-39).

For our present suffering, atheism offers little hope and would struggle to dry a tear. But in the Christian story, Ganssle explains, “The presence of God does more than comfort us in our sorrow. His presence heals, strengthens, and restores our broken humanity” (p. 131). Yet as people living in the path of Christ, we also experience through our “response to suffering that we become the people we are meant to be – the people we want to be” (p. 129). Our neighbors and wider culture desperately need bearers of this story to bring its message to their home and hearth. Our Deepest Desires prompts me to consider how my family and I can further serve, love, and engage with those isolated and suffering in our community. The goodness and beauty of our God fills us with our desire for human flourishing!

The goodness and beauty of our God fills us with our desire for human flourishing! 

Lastly, this book gives me reason to ask: Could it be that the job of the pastor is to open up the eyes of the congregation to the beauty of the gospel every Sunday (pg. 74-75)? Rather than rant and rave about why we need to believe, I’m praying and planning for how this text will help me show the flock of God how beautiful and healing it is to believe. As C.S. Lewis once said, “I believe in Christianity as I believe that the sun has risen: not only because I see it, but because by it I see everything else.”[4]

FOOTNOTES

[1] For example: Thinking About God: First Steps in Philosophy (Downers Grove, IL: InterVarsity Press, 2004) and A Reasonable God: Engaging the New Face of Atheism (Waco, TX: Baylor University Press, 2009).

[2] I have chosen to highlight the artist metaphor, which the publisher eluded to in their choice of cover art for this book: blue, purple, and white hues displayed in acrylic or oil paint brush strokes. In addition, Ganssle later points out that God Himself is the Master Artist, who “gives meaning to our creative endeavors” (p. 136), similarly, “In the Christian story, the most fundamental reality is a Master Artist,” (pg. 82) and that “We are artists, and our celebration of beauty has deep cosmic value because God is an artist” (p. 85).

[3] E.g. Cognitive, practical, moral, and existential dissonance (see pg.  5-10).

[4] From a paper presented by C.S. Lewis at the Oxford Socratic Club and later published as C.S. Lewis, Is Theology Poetry? (London: Geoffrey Bless, 1962), 164-165.

By Michael J. Breznau | 2021 

Henry, Carl F. H., The Uneasy Conscience of Modern Fundamentalism. (Grand Rapids: 1947; Reprint Eerdmans 2003)

As the dust from WWII settled across the world, Carl F.H. Henry observed both a crisis and an opportunity. In 1947, the crisis was that fundamentalists (or evangelicals)[1] had long-forsaken service in societal needs for the sole work of preaching to individual needs, i.e. personal conversion to Christ. He argued, “For the first protracted period in its history, evangelical Christianity stands divorced from the great social reform movements” (p. 36). Social issues were many (“aggressive warfare, political statism, racial intolerance, the liquor traffic, labor-management exploitation…” p. 32, cf. 78), but were almost entirely being addressed by theologically liberal churches that had long-abandoned the central tenets (fundamentals) of the Christian faith.[2] In the wake of the liberal Social Gospel movement, Fundamentalists cut-off the hand of gospel-wrought mercy and justice for the sake of retaining the gospel message. The Uneasy Conscience of Modern Fundamentalism identifies this dissonance and seeks to apply the Word of God in a fresh proposal for evangelistic faithfulness and socio-political activism (p. 11).

The opportunity was that WWI and WWII had crushed the utopian dreams and aspirations of liberal protestants who had previously promoted the Social Gospel as a way to usher in the kingdom of God on earth, albeit through natural not supernatural means. This liberal social-religion had been tried and found devastatingly lacking. Therefore, Fundamentalists could seize the day with a robust preaching of the gospel of Christ in all its supernatural power to save individual sinners, while at the same time serving the needs of humankind in the love of Christ with all of its social implications (p. 32-34). Henry’s fear was that unless we regain this lost ground, evangelicals “will be reduced either to a tolerated cult status or . . . a despised and oppressed sect” (p. 9).

In Harold Ockenga’s introduction for the book he eloquently wrote, “It is impossible to shut the Jesus of pity, healing, service, and human interest from a Biblical theology” (p. 13). Therefore, Henry offers a brief but well-argued approach to Christian proclamation and serving that embodies Christ’s care for the whole person and for the broader community. In eight concise chapters, he entreats fellow evangelicals to hear this sermonic essay not with criticism, but with hearts united around a common cause – the flourishing of redemptive Christianity (see p. 10-11).

Strong Points

Central strong points of this short, pithy book are as follows. First, Henry offers a robust presentation of the imperatives we must follow that flow from the redemptive theology of the Old and New Testaments (esp. p. 39-43; p. 54-57). Henry’s resolute Christian orthodoxy bleeds through every page. Our call to serve as “world-changers” (his words) must be grounded in the reality that “the revitalization of modern evangelicalism will not come by a discard of its doctrinal convictions and a movement in the direction of liberalism” (p. 63). Our final guide is God’s Word.

Second, he gives a capable, quick-witted dissection of the strawman arguments posited by liberalism (see p. 60-61). For example, does any Fundamentalist think “God dictated [the Bible] without respecting the personalities of the writers…” (p. 60)? Of course not, Henry counters.

Third and most importantly, He provides several key constructive statements upon which evangelicals might build ministry initiatives: “That Christianity opposes any and every evil, personal and social, and must never be represented as in any way tolerant of such evil; (2) That Christianity opposes to such evil, as the only sufficient formula for its resolution, the redemptive work of Jesus Christ and the regenerative work of the Holy Spirit. It rejects the charge that the Fundamentalist ideology logically involves an indifference to social evils, and presses the contention that the non-evangelical ideology involves an essential inability to right the world order. It is discerning anew that an assault on global evils is not only consistent with, but rather is demanded by, its proper world-life view” (p. 45; see also p. 57, 79). If affirmed, these principles may serve as building blocks for a holistically Christian social reformation.

Weaker Points

The text is laced with predictions and concerned – or even fearful – outlooks. One notable prediction has proven to be quite inaccurate. Henry believed that conservative-dispensational premillennialism would wane in popularity through the following generation as preachers focused more on the high points of eschatology by discarding “dogmatism on details” (p. 51). However, the opposite proved true as the 1950-1990s were the high watermark era of modern dispensational teaching popularized by books, conferences, and radio shows the world over.

At the risk of chronological snobbery, the 21st century reader may find some of his critiques short-sighted. He offers a brief evaluation of church music by dogmatizing a particular musical genre and style as sacred and holy, while harshly disregarding genres of other cultures or local styles (see p. 19). His outlook on pressing social issues within the church are, at points, rather quaint, i.e. the theatre, smoking, and mixed-company swimming (e.g. p. 21). While sensual frivolity and vice are certainly possibilities within these categories, the conversation, today, has a very different focus.

His terms lack timeless definition. “Redemptive” or “redemptive element” are used profusely throughout the book, but he assumes the reader’s contextual understanding (e.g. p. 72-74). Additionally, differences between “Fundamentalism” and “evangelicalism” are undefined. The contemporary reader is left wondering if no identifiable difference was present in 1947.

Reflection and Interaction

Reading a book addressed to time-sensitive issues some seventy-four years after its publishing offers a unique perspective. Let’s examine three reflection questions.

Have We Learned Anything?

The warning is clear: if evangelicalism does not cease from acting as the “modern priest and Levite, by-passing suffering humanity” (p. 17), then we will quickly be relegated to the uninfluential role of a despised sect. We cannot merely attack those with whom we disagree. We must offer a profoundly better alternative (cf. p. 13, 17). But over the past seventy-four years, have we heeded this advice? Conservative Christianity is more despised across North America than ever before. Racial bigotry still pervades many church halls while the ill and impoverished continue to be ignored. Do we speak only of individual sin/evil and not social-collective evil (p. 20, 26, 30, 32)? From all appearances, we are still in grave danger of a “pharisaical fundamentalism” that is “doctrinally sound but ethically unsound” (p. 63).

Indeed, the gospel of Christ begins with each person coming to grips with the person and work of Jesus Christ (p. 43). But Christ’s transforming power never can be contained to individual bite-sized portions, but rather spreads as a light into the darkness of communities, states, and nations (p. 42-34). One who personally experiences Christ’s love does not hesitate to neighborly give Christ’s love. At the same time, we are in danger of only speaking into the socio-political arena when it serves to preserve our way of life. Just like our 1940-50s forebears, we are quick to condemn communists while “exhibiting a contrasting silence about the evils of a Capitalistic system from which the redemptive reference is largely abstracted” (p. 33). If this stings our hearts and stomps on our toes, we must ask again: “Have we learned anything?”

What is Our Goal?

Ever the preacher, Carl F.H. Henry declares, “A globe-changing passion certainly characterized the early church . . . A Christianity without a passion to turn the world upside down is not reflective of apostolic Christianity (p. 28). If our favored answer is “religious escapism, then the salt has lost its savor” (p. 66). We must live on mission – in every facet of life.

But what is our end goal for the mission? In the final third of Henry’s essay, he proclaims, “If historic Christianity is again to compete as a vital world ideology…” (p. 68) then we must be active in social reform. While justice and social evils should be the concern of every Christian, is it scripturally valid to assume our target is to remain competitive on the world stage of ideologies? Again, he contends we must “press the Christian world-life view upon the masses” (p. 71) and ‘go along’ with all worthy reform movements . . . to give them a proper leadership” (p. 78). His arguments could easily be construed as a call to political takeover as a means of social Christianization. Shall we return to the days of Constantine and seek a unified church-state in order to “press” Christianity onto everyone? Such a schema has, historically, proven to be disastrous.

While Henry’s call to a holistic gospel mission resonates with our present context, his introductory-level ideas for this mission are rather disappointing. He develops three solutions: (1) Christian education – we must form primary, secondary, university, and graduate level schools that rival the academic standards of the most elite secular institutions, while maintaining strong evangelical doctrine (p. 71-73), (2) Public Example – we must move the world by our high standards of morality because “to the extent that any society is leavened with Christian conviction, it becomes a more hospitable environment for Christian expansion” (p. 72), and (3) Political Involvement – we must present men (or women) into world statesmanship with biblical convictions and dare not silently give way to a godless rule (p .73). He further argues for a pragmatic unity – a single voice in these efforts (p. 81). Yet we must ask, “What is our goal?”   As we look at all the Christian education institutions, public pressing of Christian convictions upon non-Christians, and slurry of Christian politics in North America, we are rather disenchanted. We have run down the trail of fighting for influence and seeking credibility for our ideology. Are we any better off for all these efforts? Or is there a better way that aligns more closely with the steps of Jesus toward the littlest and the least?

What is Our Role?

Henry sprinkled in discussion about eschatological debates, particularly, how does our view of end times impact our response to the world and all the people of the world right now (e.g. premillennialism, amillennialism, postmillennialism, cf. p. 29, 43). As a premillennialist, I recognize my preaching may lean toward training “enlightened spectators, rather than empowered ambassadors” (p. 50). He correctly argued, “Whatever their view of the kingdom, the early Christians did not permit it to interfere with their world-changing zeal” (p. 43).

So how to preach the “already – but not yet” kingdom with all its present implications? (p. 51-52). Preach like Jesus. And how do we form our teaching around the pedagogy of Christ? To this end, Henry beautiful prescribes the Lord’s Prayer. We are people of the future Kingdom hope (“Your kingdom come”), while at the same time servants of the present Kingdom mission (“on earth as it is in heaven…” cf. p. 60, 65). He writes, “The extent to which man centers his life and energy in the redemptive King now determines the extent of the divine kingdom in the present age” (p. 54). So, I must ask myself, “How is the Spirit leading me toward a deeper submission to the King’s agenda? How might I make heaven’s agenda my agenda on earth?

In a remarkable turn of events, this formation of gospel ministry seems to be fulfilled in the life of at least one gospel preacher of world-wide reputation. Carl F.H. Henry was looking for a man to bring the gospel to the global stage, “A single voice that speaks for Jesus . . . a single statesman with the convictions of Paul…” (p. 70, cf. p. 64-65). Looking in the rearview mirror, one can see how God used a close colleague and former Wheaton College classmate of Carl F.H. Henry to bring the message and mercy of Jesus the Redeemer to the global stage. Who might that be? A lanky farmer boy with a deep southern drawl: Billy Graham. Who in our generation may God be forming to bring the gospel to the nations? What is your role in the mission?

FOOTNOTES

[1] The author seems to uses the label “Fundamentalist” and “evangelical” quite synonymously in this book. Henry would later appropriate the term “neo-evangelical” to provide a distinction.

[2] Henry wrote, “Whereas once the redemptive gospel was a world-changing message, now it was narrowed to a world-resisting message.” (p. 30). Similarly, “Fundamentalism in revolting against the Social Gospel seemed also to revolt against the Christian social imperative.” (p. 32) He adds an accurate characterization of what would continue to, unfortunately, increase through the 1950s-70s: “Fundamentalists, uneasy about ecclesiastical bondage, are usually more alert to what they oppose, than to what they propose.” (p. 79)

“Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice, and weep with those who weep.” (Romans 12:14-15)

Ouch. Those are difficult commands.
If a person mocks me and spits in my face, then I’m to “bless” them and seek their well-being? If someone threatens to beat me or punish me because of my faith in Christ, then I’m to express love to them?
If I’m feeling short-changed and discontent, then I’m still to rejoice with my neighbor or friend who is flying high with joy?
If I’m relatively at peace and happy about life, then I’m yet to allow the losses and mourning of someone else to soak into my space so that I may weep with them?

God’s inspired Word to us says, “Yes.” 

Over this past week, hard sayings like these have been tested in my life. Maybe for you, too?

News sources continue to report the unbelievable disaster unfolding in Afghanistan. Parents tossing their crying toddlers over walls and barbed wire so that our troops can rescue them from what appears to be certain death (link). Young men falling from hundreds of feet in the air as they lose their grip on the wing of a C-17 cargo jet. Women being rapidly forced into hiding and dragged from their homes. Christians preparing for imminent imprisonment and death. One report claimed the Taliban is murdering people simply if they have a Bible app on their phone or if they had any past collaboration with westerners. This morning, I came across this heartbreaking photo of a young boy, probably around the same age as my son, Carson:

An Afghan child sleeps on the cargo floor of a U.S. Air Force C-17 Globemaster III, kept warm by the uniform of the C-17 loadmaster, during an evacuation flight from Kabul, Afghanistan, Aug. 15. (Photo: USAF)

Armchair Quarterback, Anyone? 

In my rather comfortable bubble of middle-class Americana, it’s all-too-easy to “armchair quarterback” the Afghanistan situation with outright disdain and hatred for the persecutors, while also not truly, deeply weeping with my brothers and sisters. I can keep nearly everything at arms-length through a screen.

Am I grieved and even angered by this violent, inhumane turn-of-events? Yes. I’d guess most of you are, too.

But God’s gospel-centered instructions in Paul’s letter to the Romans guides us to:

Let the feelings in and let prayers flow out. 

Just prior to the hard sayings of v. 14-15, he wrote, “rejoicing in hope, persevering in tribulation, devoted to prayer…” (v. 12).

What can you and I do right now? Pray.

Some of us have family members serving in the US military in or near Afghanistan today. Pray. 
Others among us know missionaries serving in or near Afghanistan today. Pray.
All of us now know that the Afghan church was the second fastest growing group of believers in the world (second only to the church in Iran). Pray. 
If you’re a governmental or military leader reading this post: Pray. (and read James 1:5-8)

Prayer isn’t our last resort; it is the most effective step we can take.

So let us pray…

Oh God of all mercy and power, bring the light of the gospel to key members of the Taliban. Raise up a Saul to be a Paul within their midst. Turn the hearts of our persecutors to repentance and saving faith in Jesus the Messiah.
Grant our Afghan brothers and sisters the courage and boldness to continue on Your mission no matter the cost.
Shake us loose, as American Christians, from our complacency and apathy. Keep us devoted in prayer and prepared for opposition.
Give wisdom and strength to the decision-makers in our government and military as they seek to peacefully evacuate thousands of US citizens and many other innocent civilians.
Strengthen your Church by the power of the Holy Spirit to be devoted in brotherly love, rejoicing in hope, and serving You, our Lord and God.

Through Jesus Christ, our matchless Savior, we pray, Amen.

See you this Sunday at Mayfair Bible Church, loved ones.

Love in Christ,

Pastor Michael J. Breznau

P.S.
For a longer guide on how to pray for Afghanistan and the Taliban click here. 

Have you sensed an overflowing joy from our risen, powerful Lord this week? I have. We’ve had our share of “too busy,” various mishaps, and house renovation debacles over the past seven days. Yet God has graciously given my heart a palpable awareness of His presence and goodness.

Nehemiah was a man commissioned by God to lead a construction project. But this building program was unlike any we’ve experienced: rebuilding the walls of Jerusalem.

Was he busy? Absolutely. Did he encounter obstacles and delays? Yes, indeed.
Opposition and difficult decisions? You bet he did!

But upon the completion of this massive project, the people gathered to hear the Word of God. The gift of repentance swept over the crowd. They responded to God’s law with faith and personal consecration.

Then Nehemiah instructed them with these timeless words:

“Go, eat of the fat, drink of the sweet, and send portions to him who has nothing prepared; for this day is holy to our Lord. Do not be grieved, for the joy of the LORD is your strength.” (Neh. 8:10)

The joy sourced in God doesn’t diminish or disappear with our ever-changing circumstances. His joy brings strength when we’re confused and tired. God’s ever-flowing joy over us sustains and propels us forward on His mission. The joy found in our Creator-Redeemer inspires us to celebrate in worship to the Giver of all good things.

Each Lord’s Day, we gather to celebrate the reality of God: He is alive, all-powerful, and always with us. His manifest presence among us brings an unexplainable joy. His Word read, explained, and applied to our hearts by the Spirit leads us into His joy. Herein we discover our strength, a high-tensile strength that withstands the storms and difficulties of life, a strength not sourced in us but in our God.

Last Sunday, I experienced that immeasurable joy. God sustained me throughout the week by the strength of His joy. I invite you to come and experience God’s joy, too.

Sense the work and power of the Spirit among us as we celebrate who Christ is and who we are in Him.
Come and learn of Him. You will find rest, joy, and strength for your soul.

Here at Mayfair Bible Church, we’ll have a place ready for you this Sunday at 10:45AM. THRIVE Kids check-in begins at 10:30AM. See you then!

Love in Christ,

Pastor Michael

P.S.
This morning, I filmed a new Connection Points video. Click the red play button to discover what exciting things are ahead for this Sunday and beyond at Mayfair:

Yet in a Song of Ascents in the book of Psalms, we find the perspective turned toward us, His people, blessing God:

“Behold, bless the LORD, all servants of the LORD, who serve by night in the house of the LORD! Lift up your hands to the sanctuary and bless the LORD. May the Lord bless you from Zion, He who made heaven and earth.” (Psalm 134) 

How do we, as finite humans, bless God, the eternal blesser? Here’s how: We bless the Lord by seeing, acknowledging, proclaiming, and delighting in His great power, wisdom, grace, and strength. As we’ve received blessing from Him, we turn back to Him with praise by recognizing that “every good thing given and every perfect gift is from above, coming down from the Father of lights…” (James 1:17a).

We don’t lay claim on the gifts of life and peace we enjoy as the fruit of our own labor, but as blessings from the Almighty Creator.

Therefore we pray… let it be so that the Lord’s blessing will rest upon us, in order that we may again respond with overflowing praise.

He is the maker of all heaven and earth.

We are His people.

He is our God.

So let us bless the Lord. 

In Christ Alone,

Michael 
______________

You’re Invited

This Sunday at Mayfair Bible Church we’ll “bless the Lord” through baptizing several more believers in Jesus, lifting up prayers, songs, serving, giving, and reading and teaching God’s Word. As always, you’re warmly invited to join us. Our Memorial Day weekend worship services will be held at 10:45AM in two locations: the main auditorium (seating for 800) and our venue live-stream (super-safe service option) in Room 18 (seating for approximately 35 with social distancing).

This morning, happened upon this beautiful rendition of Matt Redman’s song, 10,000 Reasons. The sincerity and simplicity of this little girl’s worship to Christ brought great joy and warmth to my soul. Sing along and bless the Lord:

Today’s momentous ruling from a Minnesota courtroom is exploding across all news outlets. As most of you heard, Derek Chauvin, former police officer, was found guilty of all three charges in murdering George Floyd.

Chauvin’s supervisory sergeant testified against him. The nation’s largest police union, the National Fraternal Order of Police, also praised the trial as fair:

“Our system of justice has worked as it should, with the prosecutors and defense presenting their evidence to the jury, which then deliberated and delivered a verdict,” the statement read. “The trial was fair and due process was served. We hope and expect that all of our fellow citizens will respect the rule of law and remain peaceful tonight and in the days to come.”

So tonight, I’m thankful to God that the justice system of the United States, though fractured, is not entirely broken. I’m grateful for justice served, even if the process is slow and painful.

Pro-Life, Pro-Justice, Pro-Police

Yet as a pastor and community leader I fear being misunderstood at this juncture. Why? Because everything about the last 14 months in America has been so politicized and polarized. We pick up our talking points from our favorite political pundits hour upon hour per day. Yet a less-than-an-hour a week sermon from a pastor is deemed debatable. One of my seminary professors, Howard Hendricks, once told us, “Most people don’t think, they just rearrange their prejudices.” The past season of COVID, a national election, and other societal chaoses proves his point. We are one divided nation not under God.

Grieving and weeping with those who grieve and weep, does not make one anti-police. Nothing could be further from the truth. Police officers are in my immediate and extended family. Police officers are among my closest friends. Countless other law enforcement officers serve to keep the peace, protect the innocent, and justly enforce the law for the order and well-being of our society. I wholeheartedly thank God for the sacrifice these men and women (and their families) make every day.

I am pro-justice and for-righteous because the God I bow under requires nothing less. All the police officers I know are of the same mind and heart.

Yet behind closed doors, they also readily admit there are bad cops in the mix. “There is nothing worse for good police than bad police,” is a truism worth heeding. For this reason, we, together with every law enforcement agency, must stand for justice and peace.

God’s prophet Micah heralded these timeless words:

“He has told you, O man, what is good;

and what does the Lord require of you

but to do justice,

and to love mercy,

and to walk humbly

with your God.”

‭‭— Micah‬ ‭6:8‬

Violence begets Violence

Last Saturday, on the doorstep of this week’s trial one lawmaker sprayed inflammatory remarks on social media – words that might have incited a firestorm of violence. But perhaps even worse, those rapidly spoken nouns, adjectives, verbs, and prepositions could be grounds for an appeal that “may result in [today’s] whole trial being overturned,” said Judge Peter Cahill.

Once again, we discover the intrinsic power of words. “Sticks and stones may break my bones but words will never hurt me” is surely the worst lie in our childhood library.

I don’t pretend to fully comprehend the fear, anger, and frustration in the minds of my African-American brothers and sisters. We all must listen in a spirit of love. I must attempt to walk for a day in my neighbor’s shoes. No doubt, all the emotions of the past 14 months are ripping open on the surface.

So, may we all follow the words of Martin Luther King Jr. that ring ever-true:

“We believe in law and order. We are not advocating violence. We want to love our enemies. If I am stopped, our work will not stop, for what we are doing is right.” (1956, in Montgomery, Alabama)

 

“Hate begets hate; violence begets violence; toughness begets a greater toughness. We must meet the forces of hate with the power of love.” (1958)

 

“…concerning nonviolent resistance is that it avoids not only external physical violence but also internal violence of spirit. The nonviolent resister not only refuses to shoot his opponent but he also refuses to hate him.” (1958) – Martin Luther King Jr. via wsu.edu

Together, let us march forward with a compassion sourced in God’s love and a passion sourced in God’s justice.

MINNEAPOLIS, MN – MARCH 31: A mural of George Floyd is shown in the intersection of 38th St & Chicago Ave on March 31, 2021 in Minneapolis, Minnesota. (Photo by Brandon Bell/Getty Images)

George Floyd Matters

The never-ending fury of debate rages about BLM – the Black Lives Matter movement and, subsequently, the organization that precipitated from the past year’s events. For a brief, helpful discussion on the differences between the movement and the organization check out this simple essay: BLM Movement vs BLM organization: a Semantic Trap. But rather than wade into this highly-politicized argument, let us all agree that George Floyd’s life mattered. Dr. Russell Moore, a conservative evangelical leader wrote:

“…finally, we can remember that this verdict matters because George Floyd himself matters. He is not only a symbol of the quest for racial justice in this country—although he is certainly that. He is also a human being created in the image of God. His life matters to God, and should matter to us. Authorities and structures must be accountable for doing what is right not just for the sake of abstract integrity, but because these authorities and structures affect real human lives. And every human life is an awe-striking mystery, pointing us to the God that life reflects and images.

 

We can thank God for the accountability rendered in this case. We can work to see to it that justice is done in cases like this whenever and wherever they arise around us. We can see to it that no one else ever faces the awful killing experienced by George Floyd and countless others. And, as we do so, we can weep. Even as we are glad for justice done, we should weep for injustices still at work, and for a life that is still gone.” – I encourage you to read Russell Moore’s article in its entirety: The George Floyd Trial and the Longing for Justice 

Learning by Listening 

Over the course of the past 5 years, I’ve sought to make a more asserted effort to listen well to my African-American brothers’ pains, fears, and frustrations. We’ve wept together, prayed together, and are learning how to stand together for the Gospel’s sake. Below are two videos through which you’re invited to listen-in on some of those conversations. My prayer is that you’ll, too, learn more about your neighbor’s perspective and grow in the likeness of our Reconciler, Jesus Christ.

Dialogue on Race, Conciliation, and the Gospel: 

Pastors’ Roundtable – Racism, Division, and the Church

Thank you for reflecting and conversing with me. May Christ guide us to serve, stand, and speak with truth and love.

In God’s Vineyard,

Michael Breznau

But God’s Word reminds us of something even sweeter and more delightful than an overflowing candy basket: the harmonic unity when God’s people gather together as family.

As ancient followers of God journeyed up the steps toward Jerusalem to worship – en masse – they would sing this song to one another:

“Behold, how good and how pleasant it is for brothers to dwell together in unity!

It is like the precious oil upon the head, coming down upon the beard, even Aaron’s beard, coming down upon the edges of his robes.

It is like the dew of Hermon coming down upon the mountains of Zion;

For there the LORD commanded the blessing – life forever.” (Psalm 133)

 

God’s grace to His people Israel in the Old Testament looked forward to the Messiah’s coming kingdom. The beauty of unity in God’s grace had a consecrating effect – signified in the anointing oil, yet also a refreshing result – pictured in the dew. Mount Hermon is the tallest peak in Israel. As a snowcapped mountain, the icy, freshwater runoff brings an abundance of dew and agricultural vitality. These streams ultimately feed into the Jordan River, the main life-source artery for all Israel. Fruitfulness. Beauty. Fullness.

So, we discover the beauty of unity ultimately leads to the blessing effect: Life! The sweetness of dwelling, worshiping, and journeying together in unity is an experience of God’s life among us.

The promised blessing of life forevermore in Zion remains the assured hope of we, the grafted-in family of faith in Christ. Today, the future breaks-through into the present. We can experience present joy because our future rests in the blessing of God. We live in the present reality of God’s presence. He is forming, sanctifying, and purifying us. We’re a kingdom of priests unto our God (Isa. 61:6; Ex. 19:6; 1 Pet. 2:9; Rev. 1:6).

And where – in our everyday lives – do we most powerfully experience God’s presence? God the Holy Spirit’s presence dwells among His people. He is manifestly active among us as we gather, serve, sing, give, and love. We gain a foretaste of heaven when we’re gathered with God’s people on earth.

As much as we’re thankful for technological advances that allows us to live-stream our worship services, we fully believe this dramatically falls short of the sweeter-than-Easter-candy experience of gathering not just to spectate but to participate in one another’s lives; to serve someone, pray for a friend, or speak an encouraging word face-to-face. How good it is. How sweet the moment!

The past twelve months presented all of us with greater isolation from the joy of unity than ever before. By God’s grace, recent advances are allowing us to regather – to taste that inkling of the heaven to come. We’re looking forward to worshiping, serving, and dwelling together with you in the beauty of unity borne out of God’s grace.

As we look ahead to Easter Sunday and beyond, we want you to know of some changes we’re making so that you may, again, cultivate friendships, experience the blessing of serving, and be a part of what God is doing among us.

What’s Ahead?    

• Operation Kindness: Last call for candy donations (Sunday, March 21). Email office@mayfairbible.org if you’d like to help deliver!
• Good Friday @ 6PM: Tenebrae Communion Service: in-person; mask-required section provided in south quarter of the auditorium; every other pew roped off.
• Resurrection Sunday (April 4)
  • 9:15AM: super safe service – masks required. Are you member and able to wear a mask for the length of a service? If so, would you prayerfully consider attending this service to provide extra space for the 10:45AM service?
    • THRIVE Kids activity bags provided
  • 10:45AM: standard safety – masks recommended by not required.
    • THRIVE Kids ministry offered (nursery – 5th grade)!
  • Deploy Opportunities: Welcome Team and Coffee n’ Cookie Fellowship Team members. Contact us if you’d like to experience the joy of serving on either of these teams for Resurrection Sunday: office@mayfairbible.org | 810-733-7130.
• Baptism Celebration: Sunday, April 11
  • One 10:45AM Worship Service but Two Venues:
    • The Auditorium: standard safety – masks recommended but not required.
    • The Elevate Room: super safe service – masks required. Matt Pearson (elder) will be leading this venue service; music and sermon live-streamed.
  • EQUIP Courses Relaunch: Sunday, April 18 | 9:15AM Classes for all ages
    • The Battle Plan for Prayer: Tom Rench + Charles and Diane Breznau
    • Proverbs to Live By: Darrell Foltz
    • The Church in Babylon: (DVD w/ Erwin Lutzer) – Robert Blazer and Jerry Demick
    • New Connections Class: Pastor Michael Breznau
    • Thrive Kids + ELEVATE Youth classes
  • Semi-Annual Business Meeting: Sunday, April 25 @ 5PM
  • Mother’s Day Parent-Child Dedication: Sunday, May 9 | Contact us if you’re interested!  

In God’s Vineyard,

Nothing compares to the sweetness of God’s loving presence. In this age, as we await Christ’s return, we experience God’s presence directly and powerfully through His people. Yes, through you!  

How is this so? God the Holy Spirit personally indwells every believer in Jesus. Each Spirit-empowered man and woman is then gifted to bring the presence of Christ to every other member of God’s family. We move in His power as we serve, teach, sing, and give to one another as the Spirit equips us.

God the Holy Spirit works within us and flows through us to build-up all of us together in Christ. Through this one-another ministry, the most palpable part of God’s presence is love. Placed between Paul’s discussion on the utilizing the Spirit’s gifts within us for the edification of all of us (1 Corinthians 12 and 14), we find the crux: The beauty and excellency of agape love (1 Corinthians 13).

We Need One Another.

We discover we are loved as we behold the depth of God’s affection in Jesus Christ. He alone is the perfect portrait of The Love Chapter. Yet He calls and empowers His family to respond to one-another with this same love.

Love… “bears all things, believes all things, hopes all things, endures all things. Love never fails.” (1 Cor. 13:7-8a)

So we can honestly say to one another in the deepest sense: you are loved. We are cherished perfectly by Christ and we taste of His perfect love as it flows among God’s people.

In part, this is why gathering in-person for worship is essential. It’s impossible to fully experience the Body-life as the people of Christ when we’re apart. I understand COVID-19 has weighed heavily on all of us. Concerns, fears, and questions abound. Yet I urge you, from a heart of love, to participate in-person not merely to hear a sermon or sing along to music, but to build-up, encourage, serve others with the presence and power of God. We need one another. 

Take a moment to read 1 Corinthians 13. Let the words soak over your soul. Allow it to serve as a litmus test.

Here’s a brief juxtaposition I jotted down this week for personal evaluation:

Love Serves ::  Lust Seduces

Love Gives ::  Lust Grabs

Love Prays :: Lust Preys

Love Heals :: Lust Hurts

Love Opens :: Lust Disguises

Love Forgives :: Lust Tallies

Love Endures :: Lust Abandons

Let’s take a moment to allow God to probe: How does your heart line up with agape love?

Love in Christ,

“Hey dad! What’s this?” Hudson shouted, as he held up a non-descript CD-R reminiscent of my music-ripping days. If you’re a child of the 80’s or early-90’s, you know what I’m talking about.

“That’s an old CD that I put some music on… probably 20 years ago.” I replied.

“Really? Like, were you singing on it?” Hudson asked.

“No, I don’t think on this one.” I told him as we slid the disc into the player.

Soon old praise songs, Steve Green solos, and a bit of Carman were flooding the walls of our minivan. We skipped through a few of the slower ballads until we arrived at the last track.

The introduction caught my ears and began to pull at the strings of my heart. The familiar 1970s baseline immediately brought me back to a dark hospital room…

My mother and I stood by the bedside of my grandma, Betty Czarnecki. She wasn’t even passed her mid-70’s. But a stroke and continued heart trouble had brought her to those final days. Grandma had gospel exposure throughout her life, but not personal gospel understanding. She was a good and loving woman, but she had not yet received full, eternal forgiveness.

In her last hours, my mother and I told her, again, of the gospel of grace and everlasting life in Jesus Christ. My mom then asked me to sing a few songs to her. The final one I sang was the last on that dusty old CD we found today.

Come unto Jesus. 

Come unto Jesus, give Him your life today;
Come unto Jesus, let Him have His way!

 

Oh, I know there are things in your life
You think He can’t forgive;
But He’ll forgive and forget, my friend,
And show you how to live.

 

Come unto Jesus, give Him your heart today;
Come unto Jesus, let Him have His way!

 

Don’t you put it off my friend;
You can’t afford to wait;
Today’s the day for you,
Soon it could be too late!

Come unto Jesus, give Him your life today;
Come unto Jesus, let Him have His way!

There in that cold, lonely room my grandma responded to God’s invitation. Her hand tightly squeezed mine and she responded with understanding and personal trust in Jesus the Christ.

My mom and I wept. But now with tears of joy.

Come unto Jesus. 
Yes, you. Maybe you’ve been attending church services all your life. Perhaps you’ve been reading these notes from me for years. But do you know of true, complete forgiveness? Who owns your heart? To what effort are you clinging to maintain your standing with God? Your best stuff or Christ’s cross?

God invites you today. Don’t put it off, my friend. Give Him your life today. Come unto Jesus. 

“Come, let’s consider your options,” says the Lord.
Though your sins have stained you like the color red, you can become white like snow; though they are as easy to see as the color scarlet, you can become white like wool.”  (Isaiah 1:18 – NET)

Click on the button below to listen to Dallas Holm sing “Come Unto Jesus”: