Simplicity

December 16, 2011

Is it possible to oversimplify simplicity? If you’re talking about the distinct idea of Christian simplicity, the answer is yes. Until I began to actually study the historical spiritual discipline, my concept of simplicity was fairly superficial – Smaller, fewer, quieter, more essential. Get rid of the luxurious, extravagant or unnecessary. That was simplicity. I envisioned a Simple Life: Time to think, time to engage in deep conversations, to linger with a friend over a cup of coffee. The ability to read my kids an extra bedtime story AND sit and talk with my wife afterwards. The freedom to go places and do things that the person with the cluttered life cannot do, because of course simplicity will bring margin. Get rid of the TV, pay off the credit cards, have one car, walk places… Of course this dream eluded me consistently.

 

While real simplicity might actually manifest itself in some of those ways – sometimes – I began to see that what I own or what I do, or in fact anything that is primarily external and visible, is not the essence of Christian simplicity. Reading Richard Foster’s classic Celebration of Discipline opened my eyes and helped me distill the concept into a single, pungent sentence: Simplicity is to seek one thing. It is a singular heart, a focused value system, an inward reality. Søren Kierkegaard summed it up nicely in the title of his book: Purity of Heart is to Will One Thing.

 

Like the Olympic athlete, having a single focus and a single passion informs and even determines what I will or will not give my time, energy, or resources to. The theology for this discipline comes from Jesus, as recorded in the Gospel of Luke, Chapter 12. And do not set your heart on what you will eat or drink; do not worry about it. For the pagan world runs after all such things, and your Father knows that you need them. But seek his kingdom, and these things will be given to you as well. Do not be afraid, little flock, for your Father has been pleased to give you the kingdom. Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys.”

 

A heart of trust that has joyfully become one with the Father’s heart and shares the Father’s priorities as a result is the heart that is Simple. And Free. Free from the bondage to possessions and status that marks Western society. Free to give to those in need and to share abundantly. Free to enjoy all of God’s good gifts without being bent towards the extremes of materialism or asceticism. Such seeking of the Kingdom is evidence of grace in the life of the seeker, and of course an ongoing pursuit, which is why the term ‘discipline’ is appropriate. May God’s people be set free with the gift of a single heart.  

More on the Emergent gospel and social activism

August 27, 2011

*Sigh*

I know some of you might wish this discussion would go away, but this was on my mind this morning and I just had to write it down.

Some forms of the Emergent gospel seem to indicate that the “gospel” is essentially living like Jesus; doing what Jesus did. Since the Good News indeed involves the coming Kingdom, it seems we usher in this Kingdom of peace and justice by living radically different and activistic lives, patterned after our Lord. But can a gospel that is fundamentally about what we do really be the gospel articulated in Scripture? Isn’t the point of the gospel, at least as it has been historically understood, that we can’t live like God requires and so need a savior?

And can an endless list of causes really be the essence of the mission of the church? Think of it this way: Instead of casting the many social causes in the usual negative light (“end sex trafficking”, “stop unjust labor practices”, “fight against irresponsible and unsustainable consumption”), what if those ideas were recast in a positive light? Would they still make sense? Try this: “Join the Campaign to get Everyone in the World to Love Each Other”. In my mind, such an appeal would soon collapse under the weight of its own absurdity if divorced from the obvious (to me) necessity of fundamental and supernatural heart change. This is why Jesus said “no one can see the Kingdom of God unless he is born again” (John 3:3).

The gospel is not about what we do, it’s about what was done on our behalf. What we do is the result of the gospel’s power in our lives.

Liberty & Sustainability

October 31, 2010

Liberty and Sustainability

It took thousands of years for the world’s population to reach one billion in around 1800. It took another 130 years for the population to reach two billion (1930) and just 30 years to reach three billion (1960). In the 50 years since then, the world’s population has more than doubled, to an estimated 6.8 billion at the end of 2010. To most thinking people, this does not appear to be sustainable. Even with the best management practices, the earth cannot sustain an infinitely expanding population with finite resources. This raises for me the specter of sustainability being achieved at the expense of liberty.

Consider this: When Europeans first arrived in the Americas they were greeted by an estimated total of between 50 and 100 million native people. The vastness of the two continents understandably seemed to them to be an inexhaustible bounty. Settlers in North America were encouraged to claim land and do as they wished, farming and hunting and exploiting the resources without the government giving any thought to what they were consuming or bothering to check in at all. Indeed, the government would not have been able to, and really had no mind to even if it could. In a big world with few people, consumption wasn’t much of a problem. But now, with rain forests disappearing and fossil fuels being consumed and land being gobbled up and other species being threatened, it becomes clear that multiple billions of people cannot continue to chop away or develop or exploit as they wish. Neither can they procreate unlimited numbers of children, because population growth is exponential.

I can only imagine a solution coming down from the powers that be that involves complete control over what we consume, how we use land and other resources, whether or not and how much we procreate, and even what we teach about these things in our religious institutions. In other words, I am imagining an inverse relationship between liberty and sustainability. The logic will be something like this: Freedom and lack of regulation have produced this catastrophe, and only control can deliver us from it.

 

A Visit With Uncle Logan

June 7, 2010

I received news today that my great uncle Logan is in the hospital and is not expected to make it.

Logan is sort of the patriarch of my mom’s side of the family – the Kentucky side. He grew up very poor in the back of a holler called Long Branch and worked very hard to put himself through college and become a successful businessman. He is also a veteran of World War II.

Realizing he is a family treasure and also realizing my time with him was limited, I went down to Kentucky 10 years ago with a recorder and asked him for all his stories. He spoke for almost two hours and I recorded it and my mother in law transcribed it.

The following is an excerpt from that document. I offer this so that you can know something of my uncle.

A Visit With Uncle Logan

In his words, as recorded by Steve Laughlin

October, 2000

Before Adams generation come to Kentucky, they lived in North Carolina, in the mountains. Seems we’ve always been in the mountains. In 18 and three, they lived in North Carolinar in Wilkes County on Roarin’ River and they decided to move and come to Kentucky. So they settled just out of Perry County up in the edge of Letcher County at Making in 1803. They stayed there several years and some of the young men was awful rowdy. They got in trouble and said, “We’d better move.” So they moved about ten or twelve mile away down to Blackie. That was completely out of the way back in those days. And the old man was named Cager John, our ancestor was. He had two brothers that come with him but I have no record of them. His name was Cager John. Well, they lived there at Blackie a few years and some more young men got in trouble and they moved to Perry County to Mason Creek and they lived there during the Civil War. Cager John, he had square dances and they said he could dance all night in a washtub. But they lived there during the Civil war and he had three boys that went into the war. Ben and Saul and John (Smoker John) Ben, they never did hear from him again. They never did know what happened to Ben. He never did come back. Saul was sixteen and he got run over by a horse and got out early. He didn’t see much fightin’. But Smoker John went through it all. He got captured and stayed in Andersonville nine months. He had typhoid fever and he said they was a starvin’ him to death. Had barbed wire around and he couldn’t go far. He found a patch of blackberries and he got in those blackberries and just eat all he could. He’d slip out there every day and eat blackberries. He said he started gettin’ better right then. He said he woulda died if he hadn’t found that blackberry patch.

(Steve: “He fought for the North right?”)

Yeah. Finally they turned him loose. But first let me tell you about Saul. They turned him loose in Georgia after he got run over by horses. He come to Atlanta and rode a train out to, (To Rose) What’s that little town where Leonard lives, about ten or twelve miles outside of Atlanta? They’ve grown together now. But he was on his way home and he finally got home and he married my grandmother, Elizabeth Hamilton. The Hamiltons were originally from North Carolina too and they settled in at the head of Trace Fork up there. He married her. They lived on Lankus Creek for awhile. In 1880 when dad was one year old, they moved to Cutshin, and lived up there at the mouth of Cowhead. Dad [Saul] had built a little leanto there agin the big rock and he set logs up agin it. He covered it over and stayed there until he got the cabin built . Then he went back and got his family. Dad said his Granddad [Cager John?] told them when they was children that there was twelve families lived on Cutshin Creek. It was said to be twenty five mile long and twelve families.

He said they didn’t know anybody. And a stranger would come, him and his brothers would run and run under the bed. They was afraid of strangers. But they lived there for several years up there at the mouth of Cowhead. Granddad got tired of farmin’ them hills. But, in the meantime, before he left here, he rode his horse to Irving. He got a pension, $6 dollars a month, Army pension.

(Steve: “Now this was Saul?”)

Yes. Brought a clock back with him. Dad said he was ten or twelve year old and that was the first clock he had ever seen. They lived up there at Cowhead. They lived there and they farmed those hills and all the soil washed off about it and they couldn’t grow much and they decided they’d buy them a farm in Laurel County, Black country.

But they got down there he farmed but the soil was poor and they didn’t have fertilizer in those days and he couldn’t raise any more corn than he raised here. One of dad’s sisters had a baby and she’s not been married. That was just unreal at that time in their culture. Women just didn’t have babies unless they was married. She never could find nobody to marry and finally she married an old man with five children. His name was Boss Shell. Aunt Betty was his wife, dad’s sister. They moved to Laurel County and raised those five children. The one she had out of wedlock, Granddad raised her. One of them boys growed up and they was down to the, (she may have been mean to ‘em, I don’t know where she was or not. I have no idea.) They was down at the milk house milking cows one evening and that boy grabbed a ax and chopped her all to pieces, killed her. That was sometime in the 1920’s. After that Granddad moved back up here and brought the place up there where Hayes Lewis School is. He stayed there until he died.

He give all his boys a farm apiece. But the one dad got was too steep to plow with a mule. We had to dig in the corn up there. Right across the creek from the mission over there. Very little places you could plow a mule. We stayed there till I was eleven years old. There were several fields in Long Branch that you could plow with a mule and dad traded places with Van Tilgen. We moved to Long Branch in 1930 and then dad started buying little adjoining properties. The first place he bought was four acres. That’s where the old man, I told you about the old man that said “Monroe, I’m not gonna tech that pen unless you buy me a sack of flour.” He couldn’t read and write and he had to make his mark and have a witness and he wouldn’t touch the pen until dad got him a sack of flour. Had to get on a mule and ride to the store and buy a sack of flour and bring it to him. Anyway he bought that place and got a deed for it. And then there was about thirty acres adjoined that. But before he bought the thirty acres, he bought what we call the Sam Grinestead place. That’s where the old house was there. You remember that. He paid $175 for a house and sixteen acres.

Then, a little later, he bought the place there where the chimney is. Land was the thing back then. Everybody wanted to accumulate all the land they could get. He bought that place. Then during the war he wrote me one letter hisself. He didn’t write much. He wrote me one letter and said this place here’s for sale, forty acres. You can buy it for $250. You can pay $25 down and $25 a year at 4%. I said “I like it,” Well, I bought that place. They lived there for years after that. But you couldn’t drive up there. They moved out to Wooton one winter and stayed down there and was real unhappy and as soon as spring come we moved em back up in the holler, and he raised a garden and was real happy when he got back home. But then April of 1973, he was about two months of bein’ 94, he died. Then three months later my mother died. Then, of course, Moore(?) went up there and divided the property. Stelle and Effie said, “We want a place on the road. We’ll take 12 ½ acres apiece here on the road. Each person had 25 acres apiece back where there was no road. The rest of us got 25 acres apiece, five of us did. Stelle and Effie got 12 ½ acres apiece. We then wrote a sale. One time I was up there. Willard(?) just started to build his house. He said, “You got a whole lot more land than I got, than I still have. Well, I said, “I’ll be glad to trade with you right now.” And he said “Well listen, I don’t want to trade with you.” Anyway that was home to me as long as dad and mother lived, but after they was gone, it really didn’t seem like home anymore.

(Steve: How many acres did they have altogether?)

About 150 and I bought 40 acres up there. I come back home and I was real fortunate. On the ship coming back we played poker seven days. It took seven days to come back and we played poker seven days and I won $600. That was the most money I ever seen in my life. I made about $27 dollars a month from the army. That was the most money I’d ever seen and I plugged my pillowcase and slept with it in there until I got home. I went down to finish paying my place off up there and I believe I paid two payments of $50 and I thought I’d get by with $200. “No siree, He said, I’m not takin that money. I’m gonna wait and get my interest.” I tried to give him money and he wouldn’t take it. I shoulda just brought it back and put it in the bank. I coulda got probably 3 or 4 % for it. But anyway I just gave it to him. Paid him interest and all. But that was I guess a good deal for me.

I may have left something out. I’ll start out on when I first remember. I nursed my mother ‘till I was three years old. The child that was the next one after me died, between me and Nell. So I guess she just left me alone. The first thing I remember was her makin’ me quit. She turned her back to me and she had a great big round mole on the back of her neck and I just picked that and she turned around and slapped me and that was a real terrible experience for a three year old. I remember that.

Let’s see, the next thing I remember was my mother cooked on the fire. We had a little one room cabin there, and I’m not jokin or lyin’ it looked like the cabin, the Clampett’s cabin there you see on television (this was around 1930). I’m not lyin’ to you it looked like that. And we had one room and a fireplace and a little kitchen made out of boards that dad had rived with a froe. It was cold in the winter a sight. My mother would cook on the fire of a evenin’ and dad built us a big room there out of logs next to that right up against it you know and cut a door out to go into the big room. It was 16 foot square. He set a big heatin’ stove right in the middle of it and that was the most comfortable place I was ever in. But we stayed there and my mother was cookin’ on the fire one evenin’ and I must of been four or five, I don’t know how old I was. But anyway she had a pot of boilin’ water settin’ on the hearth and I started to run across the hearth and put my foot in it. That’s the next thing I remember real good. The hide come off my foot when we took my shoe off and I seen dad run. He run out of the field. He was back in the field clearing ground, cuttin’ down the finest timber you ever seen, a rollin it up and burnin it, tryin to make a place to grow corn. But he run to the house and there was an old man named Doc Hawkin, herb doctor. And you know, I didn’t know if he had been to medical school but he had lived over in Cumberland. Him and his brother went to medical school and his brother got a license and practiced medicine there in Cholera. But Doc dropped out of medical school but he come to Cutshin and practiced medicine. I don’t remember what he done to my foot but he took care of it. If you didn’t have any money he’d take a few potatoes or whatever you had to give him. But anyway we lived there and I guess I got spoiled real bad when I burnt my foot. They’d have to lead me everywhere I went and I wouldn’t walk and the foot was well and they were still leadin. Homer jerked his hand loose from me one time and boy I got onto him over that. Pretended I couldn’t walk.

(Steve: “Homer was older than you?”)

Yeah. We lived there ‘till—-Oh I’d better tell you this one too. I may have told you this before. There were two preachers come from New York. They was holdin’ a revival there at my Uncle Willies down the road about a quarter of a mile. Well I had to go to church every night and I was seven or eight year old I guess. Them was hell and damnation preachers and they had me scared to death and I didn’t know how to get to heaven hardly. I couldn’t figure it out. They said the Lord was a comin’ just any day and he was comin’ out of the east. Well, I knew where the east was because I had been told that was where the hoot sun come up, that was the east. But one day I was down at the barn lot playin’ with the pigs, chickens and cows. We had everything in the barn lot, a big lot fenced off. There’s an airplane come right over the hill where the sun come up. I thought that was the Lord a comin’ and it scared me plum to death. The cows was a bawlin’. It was real low down. The cows was a bawlin’, the chickens was runnin’ and hiding. Well I knew my dad and mother was two of the best people in the world. They was supposed to have been caught up and gone to heaven if they was alive you know when Jesus come and I just knew they’d be gone when I got to the house. But I got to the house and by golly they was still alive. And not a person in the neighborhood, now that was sorta in the middle twenties I’d say. Not a person in the neighborhood knew what that was. Nobody knew what it was. But there was a Boggs girl that lived here on the creek that had been in Harlan a workin’ and she’d come in one weekend and somebody was tellin’ her about seein that thing a flyin’. She said, “Well that’s an airplane. They light over there at Harlan all the time.” When I got over my scare eventually, I started goin’ to church up there in l936. That’s the year that Miss Shaw and them people come through.

I Boast No More

February 24, 2010

I Boast No More

Isaac Watts

No more, my God, I boast no more

Of all the duties I have done;
I quit the hopes I held before,
To trust the merits of thy Son.

Now, for the love I bear his name,
What was my gain I count my loss;
My former pride I call my shame,
And nail my glory to his cross.

Yes, and I must and will esteem
All things but loss for Jesus’ sake:
O may my soul be found in him,
And of his righteousness partake!

The best obedience of my hands
Dares not appear before thy throne;
But faith can answer thy demands
By pleading what my Lord has done.

God Expects More

November 13, 2009

God indeed expects more out of Christians than the church in the West is currently aspiring to. He expects Christians to live holy lives (e.g. Eph. 4:17 – 5:20). He expects us to die to self; to offer our bodies as living sacrifices, to take up our crosses. He expects us to partake in making disciples of all nations, to love our neighbor as ourselves and to care for the least of these. He expects us to love the Lord our God with all our heart and mind and strength, but He has also empowered us to do so.

 

Living like that is the evidence that we have been born again, not the cause of us being born again. It is the evidence of real justification, not the means. Of course, as Paul says in Philippians 3, we have not yet obtained all this, but we press on toward the goal and we live up to what we have already attained (Php. 3:7-16).

 

The tragedy of modern American Evangelicalism is that we have dumbed down the Gospel and the Christian life to the point where I can have little more than a pulse and a profession and still be considered a Christian.

April 28, 2009

Violence: A Parable (Part 2)

A parable is a story that teaches a deeper truth by way of analogy. In this particular analogy, the yard is the city, the weed is violence, the grass is people and families, and the soil is the spiritual matrix those families and people grow in. Or don’t.

Now as with all parables, one cannot press the analogy too hard. The point is to illustrate the point.

So what’s my point? The spiritual soil many people in Chicago grow in is toxic. It’s poor at best and dead and barren at worst. This “soil” includes the way people relate to other people, the cumulative effect of both the sins committed against them and the consequences of the sins they commit, their emotional and social health, and especially the way they relate to God.

Violence comes from all kinds of people – rich and poor, white and minority, educated and uneducated. But it seems especially prevalent among the poor and minorities in blighted neighborhoods in the city. The soil these people grow in has been made toxic by everything from systemic disenfranchisement to generations of bad choices to corporate greed to exploitation by the record industry to open rebellion against God. It’s complex. Neither the liberals nor the conservatives have a corner on explaining the actual nature of the problem, which is often what happens when an issue becomes politicized and polarized.

But the problem at hand is that kids are dying, and all the awareness campaigns, candlelight vigils, prayer marches, gun legislation, prison sentences and educational initiatives have failed so far to make a lasting dent. Interestingly, this was not happening 40 or 50 years ago, even among the poor and disenfranchised. One would think people would ask themselves what has changed between then and now. Of course, people were killing each other back in the day. In fact, that has been happening since Cain killed Abel. But one did not see the devastated families and kids killing kids. I believe the increasing rejection of God is at the heart of this issue. Rejection by every level of society in Western culture. Humans have always been guilty of gross sin, and it always brings death, but the Western phenomenon of seeing God as quaint, even among professing Christians, surely causes us to forfeit His peace and order.

Nothing short of a spiritual revolution can change this problem. Even if the shooting stopped, the toxicity would simply manifest itself in another way. The bad soil has to be stripped away, rich, living soil has to be put down, and the grass needs to be able to grow healthy and strong. Families and people have to be healed. We must deal with the problem at its root. There is no solution that does not include the spiritual healing of families and people, and I just don’t see this happening unless the church rises up.

April 28, 2009

Violence: A Parable (Part 1)

I have a fairly large back yard, at least for Chicago. We bought our home here on the western edge of Humboldt Park almost five years ago, and when we moved in the yard was about in the worst shape you can imagine. It was barren, with broken glass and bricks and concrete and weeds and sterile soil. Where a pool had once been, there was a large area of sand that was completely devoid of anything living.

Not long after we moved in, I set out to create the Garden of Eden in my back yard, starting with the grass. So my plan was to remove the concrete and paving stones, pull the weeds and bring in some good soil. I bought six yards of dirt from Farmer’s Market up on Elston Avenue – about a dump truck full – and on my vacation that year I roto-tilled the entire back yard, then painstakingly transported the dirt from the pile in the empty lot next to my house to the middle of my yard using a plastic wheelbarrow. When I spread the soil over my back yard, I came to realize that I had only purchased enough to cover the existing dirt by about 2 or 3 inches. Undeterred by such a small detail, I proceeded to plant nearly a hundred dollars of premium grass seed and waited for my yard to transform into a golf course.

So it did. The grass came up beautiful and green, and it looked like I was going to have the yard I had always envisioned – a paradise for my kids to play in and a relaxing landscape for my wife and I to develop our green thumb in.

But then the problems began. Significant areas of grass just couldn’t handle the summer. I had to baby them with extra water, and still they looked like they were from Arizona. The grass just wouldn’t stay thick, and wherever the grass was weak and thin, weeds would pop up. Finally I gave in and bought a bag of Weed-N-Feed from Menard’s and spread the toxic junk all over my yard. Within a week – voila! – Beautiful thick lush grass was taking over again.

Problem solved.

Well, maybe not. Winter came and went, and the spring found my grass struggling again – in the same spots. Right over where the pool had once been, where the sand was just a couple inches beneath the topsoil. I painstakingly reseeded the bad areas and added some more topsoil from a bag, and when summer came I used the Weed-N-Feed again, but I soon realized that my efforts were in vain. Every year, my grass struggles.

I figured out what my problem was… I have bad soil. In the places where the soil is good, which is maybe 2/3 of the yard, I never have a problem. The grass has been thick and healthy since 2004 and weeds only show up on rare occasions and are quickly dispatched. This leaves me with a couple options: I can keep playing the Weed-N-Feed game every year, and every April and September painstakingly reseed the same struggling areas and do battle with weeds all summer, or I can go through the monumental job of removing the top layer of soil, getting rid of all that dead sand, bring in about $1000 worth of good soil, and actually deal with the root cause of my problem.

So what is the meaning of the parable?

Chicago is plagued with violence, particularly among young people. Every summer, as if on schedule, the gangbangers start shooting each other and numerous innocent bystanders, and the newspaper editorials, the neighborhood activists and the politicians parade their obligatory outrage over the problem and suggest the same tired approaches to try to deal with it.

What seems to be remarkably missing each year from the dialogue is the elephant in the room: The fact that these communities and the people who populate them are, for the most part, profoundly broken.

Broken people break things.

Poverty, fatherlessness, substance abuse, dysfunctional relationships and hopelessness are the order of the day. Yet when the politicians and activists speak, all I hear is more talk about more legislation and more funding, blah blah blah. Chicago is under four layers of firearms legislation, for example. Federal, State, county and city. In order for a criminal to use a gun in an act of violence in Chicago, he has to penetrate all four layers of government and violate around a dozen laws, many of which carry felony-level penalties. Despite the fact that this historically has resulted in nothing regarding reducing violence, the politicians suggest that if we just do more of what isn’t working, it will work.

I believe many of them mean well, but it’s hard not to think that some of it isn’t just posturing in order to appear that they are doing something about the problem. This is, in fact, the Weed-N-Feed approach: Ignore the genesis of the problem and keep attacking the symptoms.

And what is the genesis of the problem? Whew, that’s a thick one. It’s the “bad soil” part of the parable.

That will be the next post…

April 6, 2009

Which Method Is Best?

While I believe there exist “best practices” in all kinds of endeavors, and I believe there is such a thing as poor methodology in ministry ventures of all kinds, I also think many Christians are a little too preoccupied with strategies and methods.

A good example is the approach to evangelism. Much ink has been spilled in the Evangelical world over which method is best, what is relevant to a given culture, and even whether there should even be methods. While some of these discussions certainly have merit, I am learning something. I have spent the last four months of my life teaching the book of Romans to a group of amazing college students and other young adults. We started chapter 4 today.

Yes, it’s in depth.

I’m learning that the bigger issue is being intimately familiar with the Gospel itself. Not simply, “Jesus loves you and died for you”, but rather the WHOLE gospel, articulated biblically. The more one is intimate with the biblical gospel, the better one is equipped to communicate it in a variety of settings using a variety of methods. I think we should be debating less about methodology and spending that time at the feet of Jesus drinking deep from books like Romans and Galatians and John until we are so familiar with the Good News that it simply pours out of us.

What I find fascinating is that the Bible portrays many methods of communicating the Good News. If you are intimate with the Gospel, chances are that you will be more skillful at knowing which method to use in which setting. It’s true that different personalities lend themselves more naturally to different approaches, and that’s fine. The body analogy exists for a reason. But I thought these examples from Scripture would be thought provoking:

6 Basic Approaches to Evangelism

1. Confrontational Evangelism
Definition – a bold, “in your face” straightforward communication of the gospel message.
Examples: Peter in Acts 2

2. Intellectual Evangelism
Definition – Using a logic & reason building a case for Christ to the hearer.
Examples: Paul in Acts 17

3. Testimonial Evangelism
Definition – using your unique story of what God has done in your life to introduce people to the gospel message.
Example: The man born blind in John 9

4. Interpersonal Evangelism
Definition – using creative strategies to help lost people develop relationships with soul winning Christians.
Examples: Matthew in Matthew 9

5. Invitational Evangelism
Definition – Actively inviting others to events where the gospel will be proclaimed.
Examples: The woman at the well inviting her neighbors to meet Jesus in John 4

6. Servant Evangelism
Definition – Intentionally doing good deeds, especially to the most needy, with the purpose of pointing them to Christ in the encounter
Examples: Tabitha in Acts 9

At the end of the day, the best method is the one applied well in the appropriate situation in the power of the Holy Spirit by a person who understands the Good News they bear.

March 24, 2009

Memorizing Scripture

Got a GREAT post from a blog called Fallen and Flawed.

Check this out:

18 Tricks to Memorize More Scripture
Friday, March 20th, 2009 Christian Living

Can’t remember where you put your keys? Blanked on your child’s name and the church you go to? This isn’t a sign that you’re getting old.

Zaldy S. Tan, MD, director of the Memory Disorders Clinic at Beth Israel Deaconess Medical Center in Boston, says it’s a sign of how busy we are: “When we’re not paying good attention, the memories we form aren’t very robust, and we have a problem retrieving the information later.”

If you struggle with the simple things of life, then memorizing John 3:16 probably seems intimidating. And putting away Romans 8 sounds down right impossible.

In truth, it’s not as hard as you think. Yes, it takes effort and time. But there are some simple strategies to help you.

Why Even Memorize Scripture?

Lately I’ve seen a lot of interest in memorizing Scripture. Tim Challies hosts his own Bible memory series. And Ryan Ferguson awes audiences with his dramatic recitation of Scripture.
But one of the most compelling reasons for memorizing Scripture I found in John Piper’s sermon
If My Words Abide in You: memorizing Scripture shapes the way I view the world by conforming to God’s viewpoint.

So, whether you want to memorize one verse or an entire book, try these strategies to help you remember more.

1. Read it repeatedly. Did you know you can memorize Scripture during your morning devotion? Instead of zipping through your reading for the day, pause and camp on one verse for a long time. You won’t regret it.


2. Pay attention. Sounds obvious, but often ignored. Simply forcing yourself to be aware of what you are reading can help you internalize the words. Repetition will make the mind wander. What you have to do is bring it back.


3. Visualize what you are reading. Take
Psalm 1:1 for example. “Blessed is the man who does not walk with the wicked nor stand in the way of the sinner nor sit in the seat of the mocker.” Your first tasks is to see the three actions here: walking, standing and sitting. If you can see the three main actions, then you can start to memorize the surrounding words.

4. Create anchor words. In the above example, your anchor words are “walking,” “standing” and “seating.” In
Colossians 1:15, my anchor words are image, invisible and firstborn. Whenever I get lost while reciting a passage I look for my anchor words to orient myself.

5. Recognize patterns. In Psalm 1:1, after the first line, the next three sentences follow this pattern: a verb, a noun and a modifier. Think of each of these as a bucket you drop the appropriate word into.


6. Start with the easy. Now, some passages are easier to remember than others. Psalm 1, easy. A page from Romans, hard. On your first effort at memorizing large chunks of Scriptures, don’t tackle Romans. Build some confidence first by memorizing Psalm 1 or the Sermon on the Mount.


7. Stagger. Sorry, not like you were drunk. What I mean is memorize an easy passage then a hard passage then an easy. Give your brain a break. This way you’ll avoid burnout.


8. Build memorable associations. If you want to remember difficult section of scripture like Romans 1:18-20, it helps to imagine God hovering like a brooding mountain over the world to represent all three verses. This is a robust picture hard to forget.


9. Anchor memorable associations in chapters. These rich word pictures can also help you when you’re trying to memorize entire chapters of the Bible. They orient you on a larger scale.


10. Cheat a little. Once you’ve absorbed a hunk of Scripture, don’t be afraid to keep a sheet of paper nearby with keywords or section headings to help you out when you need a reminder.


11. Narrate. Sometimes it helps to describe in your own words what you are trying to memorize. This will also help you build memorable associations, spot keywords and develop anchor words.


12. Stick to a ritual. I find it easier to memorize Scripture in my car–I have a long commute–and before I sleep. Especially early on in the process of memorizing, I can’t remember my passage as easily anywhere else except these places. So, until I gain more confidence, I stick to this ritual.


13. Sing it. Try opera. Or a musical. The point is to be dramatic. As if you were in a play. [This is my favorite trick, by the way.]


14. Try mnemonic devices. Many of us learned ROY G BIV to remember the colors of the rainbow. Make up your own device to memorize anchor words or more. In Psalm 1:1, your device would be WSS, or walk, stand and sit.


15. Enlist your body. If mnemonic devices aren’t your cup of tea, use body parts. Classic example of this is
Ephesians 6:10-18, the armor of God. Waist, chest, feet, forearm and head complete the armor and can help you navigate through this lengthy passage.

16. Repeat the alphabet. Say you just can’t remember that big word in
1 John 2:2. Run through your ABCs. When you get to P, it should trigger the word escaping you: propitiation.

17. Type it. One way to memorize something like
John 1:1-3 is to type it into your computer. Not once. Not twice. But ten times. Maybe more. Your call.

18. Hear it. After you’ve typed it, next, read it aloud and record it. Then listen to the recording several times.


Don’t forget: As you work on memorizing, turn off the TV, unplug your iPod and shut down your computer. You’ll retain more.


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