A friend speaks to 1500 college students

 

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What a privilege it is to get to know Billy Graham Center Scholars at Wheaton College. We have met and become close friends with a number of BGC scholars who are awarded a scholarship to study at Wheaton Graduate School.

Since being involved with some of these incredible leaders from around the world, I presently serve on the Scholarship Selection Committee. Even today, I am reading applications for the coming year. These are the most incredible people. If I actually think seriously about the value of this scholarship, I could say that it is one of the best investments in missions. Indigenous leaders of this caliber are doing so much kingdom work that two years of furthering their training makes a huge difference in what they can do. I can validate that statement as I visited Robert’s ministry a year ago and what I witnessed was amazing.

But I digress. I want to tell you about this past week. Robert Sityo, my dear friend from Jinja, Uganda studied at Wheaton in 2014-15. Robert was invited to be the keynote speaker for Wheaton College’s Missions In Focus week. His presentation of his life’s story and all God has done was very well received (even standing ovations at all three chapel services). Robert challenged the students to live for Jesus, take risks for Him and above all, obey what He calls you to do. I know that you will be incredibly blessed if you want to watch these 3 (Feb. 20, 21, 22) chapel services on You Tube.

 

Urbana Faces the Challenges

Like many boomers, Urbana had a huge impact on me.

 

Christianity Today Reports

Urbana Faces the Challenge of Calling Gen Z to Missions

Despite its lowest attendance in decades, InterVarsity’s historic conference aims to combat student cynicism through scriptural hope.
Morgan Lee

Urbana Faces the Challenge of Calling Gen Z to Missions

Image: 2018 Paul Lee: Urbana 18, InterVarsity’s 25th Student Missions Conference

Plenty of today’s evangelical leaders look back to Urbana conferences over the years as the catalyst that drove them to ministry.

But for the shrinking crowd at InterVarsity Christian Fellowship’s (IVCF) triennial conference—held over the past few days in St. Louis—the path to the mission field appears more complicated.

The college students who attended Urbana ‘18, though passionate about Christ, hold different expectations for life after graduation, often taking longer to settle into a vocation, and carry stress over growing student debt.

“This is changing the way that InterVarsity and mission agencies are engaging with participants,” said Greg Jao, senior assistant to IVCF president Tom Lin.

“We need a longer-term strategy to help people who may make decisions about the missions field while they’re at Urbana as college students sustain their interest and commitment over the longer period of time that it takes to figure it out.”

Determining how to navigate these challenges as Generation Z enters college is crucial for ministries like Urbana. Attendance at the historic conference is down to its lowest in at least 20 years, with around 10,000 attendees in 2018, compared to 16,000 in 2015.

But the crowd and speakers were more diverse than ever, already resembling the majority-minority demographics of the next generation: 64 percent of attendees were non-white.

“At the conferences that I’ve been to that have been less diverse, I felt I was unrepresented and it was hard for me to worship well,” Daniela Bushiri, an engineering major at New Jersey Institute of Technology, told CT. “Seeing minorities on the stage means a lot because it shows us that we have a role to play in this community.”

Today’s youngest believers are more likely to find themselves as outliers for their faith. Barna Research found that while roughly 6 in 10 of Gen Z (the 70 million people born between 1999 and 2015) identify as Christian, only 1 in 11 can be characterized as an “engaged Christian,” whose beliefs and practices are shaped by their faith.

Religious and non-religious young adults alike are struggling to find hope, so leaders at Urbana are praying this generation embrace a view of the kingdom that combats their current cynicism.

“There is a lot of anger against injustices like sexism, racism, classism, privilege, and white supremacy,” said René Breuel, a Brazilian pastor in Rome, who who taught several plenary sessions. “Young people pick that up and feel that very strongly, but don’t always have a Christian vision of how the world will be mended and restored.”

The tension between the youthful perspective of 20-somethings and the sacrificial call to missions is not unique to Generation Z. Over 20 years ago, CT reported from Urbana ‘96 that their parents’ cohort also had a “shift in commitments.”

Generation X “is often characterized as one of slackers,” Urbana’s former director Dan Harrison said, citing caution over long-term commitments due to concerns about broken marriages and job security. “They’re not slackers or uncommitted at all, but they define commitment differently than I do.”

With a new generation and new challenges before them, conference organizers turned to the timeless truths of Scripture, selecting a text with a sobering understanding of reality: Revelation. Passages from the apocalyptic book were used for daily Bible studies, taught by plenary speakers, and recited in other languages including Spanish and Hawaiian.

“Revelation takes anger by hand to a place that is healing, that exalts Christ, where the nations flourish, and where we reign in serving each other under the throne of the lamb,” said Breuel. “It can be a healing experience of that anger portrayed in a good way.”

Conference sessions named and condemned injustice from the stage, including calling out atrocities committed in the name of Christ: the Rwandan genocide, Canadian residential schools that separated First Nation children from their families, and Martin Luther’s anti-Semitism.

“I did a lot of praying and asking God what he wanted me to do with my life,” said Samuel Chow, a sophomore at University of North Carolina, Chapel Hill.

“Seeing all the bad things that the church has done and the repercussions of it has led me to be more conscientious about how I convey myself as a Christian and as a child of God to others who do not know him.”

The presentations on historic injustice resonate with young people who crave transparency.

“I’ve been talking to pastors who’ve asked ‘Why are we talking about the failures of missions in the past? Why aren’t we talking more about where to go or unreached people groups?’” said IVCF’s Jao. “What I’ve wanted to say is this generation requires a level of honesty and authenticity about our failures in the past before they’re willing to embrace the future.”

The historic missions conference has also had a long history in pursuit of racial justice, beginning with evangelist Tom Skinner’s keynote at Urbana ‘70. Urbana ‘15, also held in St. Louis, spoke directly to racial tensions in the US, with members of the worship team wearing “Black Lives Matter” shirts and speakers such as Michelle Higgins challenging the evangelical response to shootings such as Michael Brown’s in nearby Ferguson, Missouri.

Some at this year’s conference speculated whether the pushback over Black Lives Matter at the last conference or an IVCF staff policy on sexuality that went into effect in 2016 hurt attendance.

Though Urbana has drawn well-known speakers from Elisabeth Elliot to David Platt in years past, the 2018 lineup focused on personal narratives over popular names.

“Each person that gets up there, you’ll hear them say, ‘This is my blank Urbana’ or ‘This is what happened to me at Urbana ’03 or ’06,’” said Steven Grahmann, IVCF’s Arizona area director. “That’s what Gen Z and millennials want to know. This person has been here. Their experience here changed them. That could happen to me.”

Students listened for perspectives that could apply to their own walk with Christ or their future vocation.

“It’s very vulnerable of them to go in stage in front of thousands of people and share a struggle that they’ve faced and a struggle they’ve gone to in their life,” said Christine Lui, a biochemistry major at University of Texas. “That really shows their heart to share who God is and what God has done for them. It makes them seem more human.”

Others told CT about rethinking ways to incorporate missions into their career fields as a result of the Urbana sessions.

Over the next couple weeks, as thousands of students will return to classrooms and campus ministries, IVCF will be left to evaluate Urbana 2018, which concludes today.

With an attendance decline of nearly a third, the organization will examine what kept students away from the event—whether shifting priorities, scheduling conflicts, or other factors. (In just a few days, the Cross Conference will take place in Louisville, Kentucky, drawing a more Reformed and Southern Baptist crowd, and featuring former Urbana speaker David Platt.)

Just about 60 percent of the 10,000 who showed up for Urbana 2018 were students.

“What we need to do after Urbana is ask the question, ‘How has the ecosystem of Christian conferences changed? Is this a shorter-term trend or a longer-term trend?,’” said Jao.

“What we do know, especially because of Revelations, is that God is sovereign. He brought these 10,000 and so that’s our focus during this week.”

CT has previously reported on contemporary challenges to student ministry, including InterVarsity’s legal fights over faith requirements, Princeton Christian Fellowship’s decision to drop “evangelical” from its name, and Fuller Youth Institute’s research on churches with growing young adult demographics.

A Different Kind of Christmas (Part 4)

From Unfamiliar Territory, by James Judge

The last installment from the chapter about Christmas 1991 in Kenya.

December 22 arrived, the Friday before Christmas. Although I was working hard at appearing otherwise, the truth was, I wasn’t doing all that well. Cindy and I had had the talk. There wasn’t going to be very much around the tree. We had both told each other that was okay, but it was, of course, much more okay for Cindy than for me. The visual of the girls coming down the stairs Christmas morning to our odd looking tree, with not much under it, was getting to me. I guess I need to admit something here: I am a compulsive, nearly out of control, Christmas gift giver. Actually, I am probably just shy of needing a support group on this issue. I believe it’s a genetic problem, blamable almost exclusively on my dad. In my home growing up, each year when the Christmas lists had been made and agreed to and the items checked off, my mother would swear my Dad to something akin to a blood oath that he would not purchase, under any circumstances, anything not on that holy writ. And having agreed to this, every year, he would, of course sneak out the week before Christmas and purchase all the items on that other list…you know the one I’m talking about, the list that any responsible child of parents who had lived through the depression would not have dreamed of mentioning. And yet somehow he knew, and there they were Christmas morning, all the items on that other list, that electric hockey game or that too-much-to-ask-for bicycle. I remember being consistently overwhelmed by Christmas morning and more than a little bit confused as well, because this kind of extravagance was completely out of character for my parents. In almost every other aspect of life, they had raised frugality to an art form. I remember thinking, something bizarre must have happened in the middle of the night. Maybe it was like the body snatchers, but with a happy ending: the people coming out of the pods looked like my parents, but just had more liberal spending habits. It made a kid feel pretty guilty, because I would have to think twice before turning them in as the spendthrift aliens they really were. Eventually, an explanation closer to reality took hold. I came to know this as my father’s love language. It was not easy for him to put his feelings about us into words. But this once a year extravagance was his way of saying something he’d wanted to say all year long. I unconsciously copied my father’s pattern, which, over the years led to more than a few heated, pre-holiday discussions with my wife. Cindy, being Swedish, is very committed to one particular Christmas principle…being fair. If you stray from your Christmas gift list, how can you possibly know you have been fair? And if you are not fair with this Christmas gift-giving thing, well, just think of the possible consequences? I’m pretty sure Cindy’s convinced that straying from your Christmas gift list would, in short order, lead to the eventual unraveling of Western Civilization as we now know it. But this Christmas, Cindy had nothing to worry about, because my hands were tied. As I made rounds that morning at the hospital, my thoughts were floating elsewhere. Had we been back home, the feelings churning inside that morning would have had me jumping in the car and headed, like an addict in pursuit of a fix, for the nearest Toys-R-Us. But that wasn’t exactly on the option list, so I just kept telling myself it was going to be okay.

 

At teatime I stopped by my medcenter mailbox and found a note telling me there were two packages waiting for us at the Kijabe post office, located barely a quarter mile from the hospital. This was very unusual. Almost always, any packages coming from the United States were stopped at the Nairobi post office and you had to travel there to pick them up. That meant nearly a whole day of getting there, waiting in obscurely marked lines that invariably ended up being the wrong ones, only to be directed to other obscurely marked lines, where you finally paid some exorbitant customs tax, before picking up the package. To have something actually make it out here to our little local post office was unheard of. The post closed at noon, so I called my wife and the two of us raced up to the post office, where Lydia, the postmistress with whom we had developed a friendship, happily handed over two large packages. One was from Cindy’s mother and the other from her brother’s family. No customs. Merry Christmas. When we got them home we sneaked them into the house without the girls seeing. There we opened the boxes and found all kinds of wonderfully wrapped gifts inside. As we pulled out each crumpled package, one after the other, I was in awe, yet felt pulled in two opposite directions. On the one hand, the amazing timing and unlikely arrival had me believing this was more than serendipity. Someone higher up than the postmaster general of Kenya must have engineered this small Christmas miracle. But, I also felt this tiny ember of shame burning inside, shame for wanting it so badly, for thinking that after all we had experienced, we needed anything else. The truth was, for the Judges, Christmas had arrived early that year. It was a gift to be there, all together, undistracted by all the stuff and activity that, although it fills up our hours, has a way of leaving us empty. That Christmas in Africa, we were full up. Full of wonder and believing and a nearly palpable sense of God’s presence. In view of what we had already received that year, those packages strewn wantonly across the bed felt so undeserved, so extravagant, so absolutely unnecessary. So much like grace.

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Christmas morning came. Cindy was blustering around, trying to get the video camera ready. The girls were corralled and complaining at the top of the stairs, behind the ribbon gate we had strung while they were asleep, the gate that Judge tradition dictated had to be cut only by the youngest child, signaling the official beginning of Christmas morning. In that moment before the girls came rushing down the stairs, I looked at the tree with all the presents, and wondered what the girls would think. Santa was no longer on the list of options, even for Jenny. In a minute they would make the turn at the bottom of the stairs and, in amazement, realize that a Father other than me had provided the gifts on that “other list” this year. I surveyed the room. The droopy tree was getting a little brown around the edges, starting to look alarmingly like Cousin It. The gifts in their crumpled wrapping paper sat ready, waiting to tell their story. I stared out through our picture window at the valley far below and my thoughts went to the Kikuyu friends I had just met and the worship service they had shared with me and that precious egg and the piki ride and the campfire and the stars. It was, indeed, a very different kind of Christmas, and maybe because of that, one of the best Christmases ever.

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Postscript

It would be March before we would find out that we had, unbeknownst, shared in another small African Christmas miracle that year. On the other side of the continent, in Gabon, some good friends of ours, Bill and Mary Beauvais, were working as full time missionaries. They had experienced a severe several months. Gabon was in economic turmoil and in a way, so were they. Their own financial support level was low, partially a result of the Gulf War and its impact on the value of the dollar and Bill and Mary could struggling to provide the essentials. At times they were forced to make hard choices between things like medical care for a child and the next meal. Bill was experiencing that choking feeling Dad’s get when it looks like they aren’t keeping up their end of the bargain about taking care of their families. With Christmas approaching, they watched helplessly as they saw their children rushing toward a head-on collision with disappointment. Even though, unlike me, they weren’t the types to let gift giving get out of hand, facing Christmas with no gifts whatsoever was starting to get to them.

Three weeks before Christmas, their four-year-old son, Ryan, spotted what he wanted in an old magazine. No question about it. It was a small dinosaur, a small pink brontosaurus. “Tis a gift to be simple,” as the old Shaker hymn says, a gift afforded to many children, but few adults. For Ryan, his request was simple enough, he couldn’t see he was asking for much. But his mother knew this was an impossible item really, something not likely to be found in equatorial Africa. Mary tried to distract him away from it, even going so far as to hide the magazine, but it was of no use. Ryan had fixated on it. A pink dinosaur was what he was sure was going to waiting for him that Christmas. It’s one thing to know that gifts aren’t the true meaning of Christmas; it’s something else entirely to have to face a expectant 4 year old little boy, empty-handed.

 

Bill and Mary tried to think of other things. The Friday before Christmas, their neighbors stopped by the post office and brought back a notice that there was a package waiting for Bill and Mary there. The problem was that the post office was way across town and Bill and Mary didn’t even have enough money for the bus ride to go and pick it up. They told themselves it probably didn’t matter anyway, government offices have a way of closing way before the posted hours in Africa, particularly before a holiday. But their neighbors said they were going back by there later in the afternoon and just incase it was still open, would stop in and check. It was 5:25 PM when their neighbors arrived at the post office, which was scheduled to close at 5:30PM. There was no one there except one lone worker, cleaning up. They handed him the slip signed by the Beauvais’. He disappeared into the back room and in short order, came out with a large package. The return address was Jim and Cindy Judge, Wheaton Illinois and the postmark was February. Cindy had sent the box of items in response to a request Mary had made in a letter almost a year earlier, asking mostly for some unglamorous but unavailable items like a new mop head and tile grout. Cindy, taking seriously Mary’s admonition not to spend a lot on postage, had sent the thing surface mail. The post office apparently took the word “surface” literally. Where the thing had spent the last nine months was anyone’s guess; it must have been rowed across the Atlantic.

While putting the package together, as my wife is wont to do, Cindy also included several other unspecified items: clothing for their girls, music tapes, books, fun things from around the house. She found lots of things for Ryan’s two older sisters, who were the same age as our girls, but nothing seemed very appropriate for a 4-year-old boy. Just before closing the box, one item caught her eye. It was a toy from a McDonald’s Happy Meal, something we had gotten several years before. A toy promoting the animated film, the Land Before Time. It was a dinosaur. A brontosaurus. A pink brontosaurus to be exact. Cindy tucked it deeply into the bottom of the box and hoped it would do. When Mary and Bill unpacked the box in their room that night, item by item, they were overwhelmed by the things inside. There was something for everyone, everyone except Ryan.  But when they reached the bottom and pulled out that last item, that pink dinosaur, that one thing utterly impossible to deliver, that thing no adult would be foolish enough to even consider praying for, they were stunned. It was a gift from the “other” list. A gift from a loving Father that required so much knowing, so much care, so much attention that it overwhelmed them. It was as if the sky had cracked open and allowed, for just a moment, a sweet glimpse of His smiling face, a glimpse we seem to catch far too seldom. It wasn’t a very big miracle. Not a million dollars or a life saved. It was a small item really, but maybe, maybe the greatest of Christmas miracles always come wrapped in small packages. Maybe they are, in a way, the simple syllables of God’s love language.

 

A Different Kind of Christmas (Part 3)

by James Judge

 

I had agreed to serve as an adult sponsor for a Saturday night camp-out out in the valley, for some of the grade school boys. He proposed we both go, help the dads shepherd the group, sleep out with them and then go by ourselves to the Church service the next morning. I was feeling just a little hesitation because Brian’s reputation had preceded him. He was equal parts David Livingstone and Crocodile Dundee, with a little Mad Max mixed in there somewhere. Even amongst a group of missionaries renown for their independence, Brian was known as a bit of a loose cannon.  He was single, had a kind of “cleaned up hippie” look, rode a big motorcycle, and was capable of turning just about anything into an adventure. He impressed me as the kind of guy who, if he ditched his bike at sixty miles per hour and broke a leg, could probably set it himself and walk the five miles home, whistling, with the motorcycle slung over his shoulders. In other words, a kind of guy not a whole lot like me. But the prospect of a night of camping in the open, under the stars, and participating in a real Kikuyu Christmas service was too enticing, so I accepted.

 

The day of the camp-out arrived. Brian led the way down to the valley on his motorcycle while three other dads, myself, twelve boys and all our gear were crammed into two old vans. The several miles of road leading from the mission station to the valley floor below were intermittently stone and then dirt and then stone again and it was soon obvious our vehicles were not blessed with anything remotely close to shock absorbers. Each bump generated a seismic force capable of realigning your spine. The ten-year-old boys provided their own sound effects; screaming with glee every time we hit a new crater, as if we were on a ride at an amusement park, which I guess was pretty close to the truth. When we got to the bottom of the hill, we turned left and headed way out into the valley, soon off-roading it in search of the perfect place to camp for the night. We ended up near a small ravine, within sight of a few giraffe and straggling antelope. They looked us over with a casually, pretending not to care, as they munched lazily on the brush. But it was soon obvious they were less than excited about their new neighbors. While we were busy unloading the gear, each time I looked up, the animals became progressively smaller and smaller, as they moved ever so slowly, ever so noiselessly away. I wondered if they were trying not to offend. With just so much late afternoon sunlight left, we went straight to gathering wood and dry brush for the building of a fire, which, as men are prone to do, we sort of overdid. As the sun faded, the fire grew. And grew. And grew. My wife and daughters later told me they could tell exactly where we camped that night because, even from ten miles away, they could see the immense size of our signal fire burning out in the valley. We were probably identifiable from space.

Once it was dark, we roasted hot dogs, ate potato chips, and just laid back on our sleeping bags and took it all in. The boys did what boys do with a fire, they meddled and poked at it incessantly, and each time they did a shower of sparks would billow up into the absorbing blackness of the night sky. I traced the path of the glow-orange embers as they raced skyward on their smoky escape. They cooled as they rose, faded for just an instant, and then, in the blink of an eye, seemed to be reborn as a host of white-hot stars- the strange, unfamiliar stars of the southern sky, visible only from the other side of the world. Their sheer number and clarity was shocking, making them seem almost within grasp. It made me feel as if I could reach up and rearrange the newly born stars into constellations of my own design. I remember thinking, this was the kind of sky Abraham must have beheld as the echo of God’s promised descendants still rang in his ears. Look up! Your descendants shall be as the stars in the heavens. Sitting there with that star strewn expanse canopied low over our heads, dirty, tired, hypnotized by the dancing fire, I flashed to another group of men and boys, two thousand years earlier. Those first Christmas shepherds must have lain around their great signal fire much like we were now.  It was easy to imagine the star-pierced black velvet curtain being pulled back, and someone, dressed like the sun, stepping through, blinding us, even as he had them, with the announcement of the greatest of news. For a moment, a quiet moment full of expectation, I imagined myself a different kind of shepherd.

Campfires and storytelling go hand in hand and it didn’t take long for ours to begin. Our stories that night went the direction all stories seem to go for ten-year-old boys, grown-up and otherwise…straight to the sensational. And who better to lead us that direction than Brian, who had just about seen, heard and experienced it all. Soon there were stories being traded all around, with Brian invariably applying the trump card, about who had had what crawl into their sleeping bag in the middle of the night. Stories that greenhorn, tenderfoot, suburban doctors with 7 different kinds of insurance, don’t necessarily need to hear right before bedtime, when sleeping out in the open in Africa. Believable stories of people who, while sleeping out in the African landscape, much like we were now, had let their campfires burn a little too low and been awakened to find themselves being dragged off toward the bush by some hyena. A hyena that only let go and retreated when the camper was able to grab a stick and pound the animal on the head. I wondered if I was the only wide-eyed boy sitting around the campfire that night scanning the area for an appropriate weapon to keep within reach, just in case. As we lay down to sleep, I positioned my bag just a little closer to the fire, convinced smoke inhalation would be far better than providing a meal for something, even now, lurking in the dark, waiting for some dumb short-term missionary like me to doze off and let the fire burn too low. If sleep came that night, it came fitful and in short shots. I definitely saw the sun rise the next morning.

A Different Kind of Christmas (continued)

Excerpts from Unfamiliar Territory by James Judge

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Two nights later we were preparing for the station’s missionary Christmas program. One of the most important things short-term people can bring to a missionary setting is some extra energy. The just plain fatiguing, everyday cost of living overseas can take its toll on missionaries. Often, there isn’t a lot left over for the creative side of life. I got the idea the month of December to write a short Christmas program. It came to me after we had decorated the tree and I realized this was the first Christmas since we were married that we didn’t have our nativity set. I missed the old familiar ceramic characters. Cindy’s Aunt Pauline had given us one or two pieces a year during our first several years of marriage and it was as much a required piece of Christmas as the tree or the presents. So I began to write about them, somehow hoping to connect with them, I think. With Cindy’s help, the writings evolved into a small production. My idea was to create a series of short readings about the different characters there that night in Bethlehem. By writing from each character’s perspective, I was hoping for new eyes, maybe a fresh view of the manger. What was it like to experience His birth as an angel, or a king, or a little shepherd boy on his knees? What thoughts ran through Joseph’s mind as he looked into that manger, knowing he was to be the earthly father to the Son of God? After writing them, we recruited several friends to do the readings. The night of the program, we decorated the station meeting hall with hay and as much Christmas candlelight as we could muster. Before each person read their particular part, small children, dressed as that character, slowly walked forward through the middle of the room, while all the rest of us sang them to their places with a verse or two of a related carol. We Three Kings, Angels We Have Heard on High, Silent Night. The children took their parts very seriously as they made their way toward the makeshift manger sitting there beneath a tinfoil star. Jenny was Mary, and something about seeing her colored in the candle’s glow, a blue muslin shawl draped over her head and shoulders, so tiny, so serious, moving slowly, carefully, ever so carefully, toward the manger, moved me unexpectedly. She carried the doll that served as the baby Jesus with a sense of reverence and awe six year olds are not supposed to have. And when she laid him gently in the manger with such extreme, loving care, the room was struck to the core. The combination of the candlelight and the season, the sweet, familiar songs, the simplicity of the moment, the innocence of the children, and the power of the words combined to take us all closer to the heart of Christmas than I think anyone could have foreseen.

HERE IS THE SCRIPT WE USED THAT NIGHT>>>ENJOY>

Come to the Cradle

by Jim Judge

Mary 

Bewildered yet believing. Equal parts doubt and faith. Sometimes it’s very easy for us to identify with Mary.

Do you remember her song? Her spontaneous poetic lyric in response to the angel’s announcement that from her would come one who would be great, the son of the Most High, a king to rule over the house of Jacob, one whose kingdom would have no end? From her? An uneducated, simple, ordinary teenage girl who would from that moment on, never be ordinary again. For generation after generation she would be called blessed, favored, chosen.

And this murmuring of angels would be a thing that she would never be able to let go, but instead would “treasure these things and ponder them in her heart.” Her only conclusion… this great thing that had been done for her flowed from the heart of “ the mighty one”. And her emotional response to it all was a profound humility.

Humility is often our own response as we approach this season of His birth. We come tenderly to the manger, we tread lightly, almost unable to believe our own great privilege. The scriptures say Mary was “overshadowed by the Most High” and gave birth to something entirely good.  And at times this past year, so were we.  Maybe we gave birth to a moment of kindness, a touch, a time where we brought healing to a hurting soul, built a bridge, broke down a wall, made a home in our heart for another.

We look back over a year of God’s providence, of His care, of His extravagant prodigal love and we like Mary, wonder. We treasure the fact that he might use us, flawed and failing as we are. Impossible we think, but then we hear the angel’s words to Mary echo in our own hearts as they must have echoed in hers over and over and over again. “With God, nothing is impossible”.

Sometimes we come to his cradle humbly, overwhelmed by our own outrageous and blessed good fortune.

Joseph

Joseph, a character in this story, as if almost in the shadows, somehow struggling for a sense of belonging, fighting hard the inadequacy he felt for the task that lay ahead.

I try to imagine how Joseph felt as he approached the cradle. The impossibility of it all must have been daunting. The staggering responsibility of being the earthly father of this heavenly child. I imagine him thinking, how can a man, especially a man like me so full of shadows and questions, be father to the son of God? How does one father his own creator? What do I know about raising a king?

Sometimes we approach the cradle just like Joseph, puzzled and pondering,  struggling with the task he has put before us.

Angels

The angels understood the full reality of what was set in motion by the birth of the Christchild better than anyone else there that night.  Their witness was especially valid because of their unique perspective. Positioned halfway between heaven and earth, they were in fact the perfect witnesses, no one had the complete view that the angels enjoyed that evening.  None knew better just what His coming meant. After all, they had been with Him at creation and in the halls of heaven. They had witnessed the oneness, the perfect abiding of the son with the father. These who had danced at creation and hidden their faces at the fall, now witnessed the opening of the final act of the divine drama of reconciliation. God reaching down in love with hands of flesh. “Immensity cloistered within a tiny womb” as John Donne described it. The uncreated one, who had no need, making himself needy, dependent on of all things, His own creation.

And so with the curtain going up, their response now was to break forth into their own kind of applause…..spontaneous, joyous singing. The gospel account says that the angel’s emotion could not be repressed, and that a great host of them suddenly overwhelmed with the reality of what this birth meant for eternity, broke out of their usual invisible form and announced the event with glory and light and song.

Some years Joy is our only conceivable response to Christmas. Sometimes unbridled, overflowing, spontaneous joy. Our smile is uncontrollable and the grace welling up within us is not containable, spilling out in full measure to those around us. You honestly feel like running through the streets like some sort of redeemed Scrooge or George Baxter in the final scene of “It’s a wonderful life shouting the good news of Christmas to everyone in sight. Some years the reality of just what His presence in our lives really means is so overwhelming that we are swept out of our usual reserve by a great compelling tide of joy.

Yes, sometimes when we come to his cradle it is with dancing and with joy.

Shepherds

 They were simple men, these rude shepherds, resting after a day like any other. They had spent a thousand nights just like this one. Sitting around the dancing campfire’s light, lying back against the soft green pillow of a grassy bank, peering out into an ink black heaven punctuated by a billion stars. Undoubtedly they talked of the day, exchanging stories, with the soft distant sounds of bleating sacrifice-bound sheep all around them. Then suddenly in their midst stood an angel of the Lord and immediately all about them a light shone that dwarfed the fire and the stars. The light was the glory of God himself. The angel saw their great fear and tried to still their trembling hearts. It was good news he bore. Not news of deserved judgment but of undeserved favor, of a savior, a savior for all people, a savior for them. No sooner had the words been spoken,  then suddenly the host of stars above them was outnumbered by a greater host of angels singing “Glory to God in the highest, peace on earth.”

After the song and the glory of the angels had faded, the shepherds response was a simple one. Now I don’t know about you but I might have been tempted to rub my eyes, look at the other shepherds and say “did you see that?!” But there was no questioning for these shepherds. They looked at one another and said “let’s go, let’s see this thing that has happened”. And as scripture says “they came in haste” to the manger.  That’s bible lingo for running like crazy men!! They took off, and left their sheep and their belongings and what looked like their senses and ran like excited children dropped off at Disneyland’s gate.

These bold, brash simple men approached the cradle with a bold and brash and simple faith.  They knew what they had been told, they came to see and lay claim to their part of the miracle of his coming, and then they told everyone who would listen as they danced their way home. They left glorifying and praising God.  All of Bethlehem knew what had happened to them.

There are years in our lives when we come upon His birth with the same bold, simple confidence demonstrated by those ancient shepherds. We come in Faith saying, “Yes, Lord, it has turned out just as you said it would. You promised and you delivered on that promise. You, lord are trustworthy.

Sometimes we come to his cradle, like the shepherds, with sure and simple faith.

The Wisemen

The Magi were specialists in astrology, medicine, and the natural sciences. Wisdom had made them wealthy. But it had also left them with a burning vacuum inside. As with so many honest men who study the creation, they were led to a deep desire to know the creator. They were familiar with the 600 year old messianic prophecies of another Magi, Daniel and were expecting some stellar sign of the Jewish Messiah’s birth.  Night after night they must have looked up into the sky, wanting to see beyond, wanting to peer into the mysteries of heaven itself. So when Christ’s natal star appeared, they were prepared. They knew this star of singular purpose signaled the birth of no ordinary king. The light of this star led to the very one deserving their worship.

We know only that they came from the East, came seeking the one foretold in the Jewish scriptures, the newborn king of the Jews. They themselves were not Jews, they were seekers. They went straight away, to Jerusalem to the royal palace, naturally, where else would you look for a king? But he was not there, instead a stable turned out to be his palace. And there they found the one to whom all their knowledge of the creation seemed to point. There they found the child, bathed in shekina starlight.

And the sight of the child evoked a common response from these men of wisdom. It evoked a deep, insatiable desire to give. They gave their treasures; costly frankincense, a king’s gold, and rare spices. But more importantly these men gave their worship, they gave their hearts, they gave themselves.

Sometimes it is an almost uncontrollable urge to give that overtakes us as we look down into the cradle and see the Christchild’s face. It’s all we can think of, the sheer wonder of His life-gift drives us to respond in kind and give. The costliness of God’s great gift to us makes us want to imitate our Father and give in a costly fashion to those around us. Yes sometimes we come to his cradle with our arms outstretched, offering all we hold dear. Our abilities, our possessions, our time, our children, our plans, our lives.

Yes, sometimes, like the wisemen, we come giving.

God the Father

There was another there that first night, one who is rarely pictured in any painting of the nativity; one for whom there is not character set aside in the manger scenes or plays. One we sometimes forget about when we think about the birth of Jesus. One whose heart was no less filled than Mary or Joseph. Yes, there was another there that night. Another who loved Him. Another father, God the Father.

Shift your focus away from the manger scene and instead, just for a moment look up. Travel in your mind’s eye to heaven. Think of a father standing at heaven’s door, bidding farewell to a son, knowing full well what lies ahead; a mysterious and holy blend of limitation, and pain, and earthly love, and laughter and tears and death, and separation, and glory. A father knowing that what awaited his son was not only Bethlehem, but also Calvary.  The Christchild’s first father knew that this moment of incarnation set in motion a great tragedy…..and an even greater triumph.

Sometimes, like God the Father we look down upon the child and see not only the cradle, but also the cross.  And at those times we come to the cradle solemnly, our own hearts both full and broken, in quiet reverence.

Conclusion

How do you come to his cradle this year? Humbly, fearfully, feeling inadequate, full of wonder, overpowered with joy, moved to give, solemn in heart? It’s a good question to ask, you know, because you see there was one more group of people we haven’t talked about tonight. They are conspicuous in their absence. They were consumed with the busyness of their own lives and missed His coming altogether. They somehow didn’t notice the star that blazed overhead. They had meals to cook and homes to clean. They somehow missed the wild shepherds rushing past them and wilder stories circulating of angelic concerts. Somebody had to keep on working, and with all those visitors in Bethlehem, hey, there was a shekel or two to be made.  They missed the magi’s later visit, even though we are told it disturbed all of Jerusalem, imagine what a stir it must have caused in Bethlehem. They were simply looking the other way. And the rumors of a Savior’s birth passed by them like so much inconsequential gossip. They thought it had nothing to do with their real lives. The sign in their heart flashed no vacancy, full up.

There are Christmas’s when we are more like this group than we would ever like to admit. Our lives crammed full of business and busyness and we find Christmas has come and gone and we have not approached His cradle at all.

So over the days that remain until the coming of the child king, ask yourself, “how will I approach the cradle-throne this year?”

You might approach unlike any we have talked about tonight. You might approach in a fashion that is completely and uniquely your own.

What is important is that you come, come and worship Christ, born that silent night.  (sing Silent Night)

A Different Kind of Christmas

From my husband’s book,  Unfamiliar Territory I have decided to go down memory lane to our year in Kenya in 1990 and share the chapter that Jim wrote about our Christmas that year. I will share it on my blog each week in December. It is the account of 5 suburbanites from Wheaton, Illinois living in Kenya that year. God gave us experiences and memories that we still share with each other. Enjoy.

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A Different Kind of Christmas

“Happy, happy Christmas, that can win us back to the delusions of our childish days.”

Charles Dickens

As December approached, it brought with it the realization we were in for a very different kind of Christmas. Because Kijabe is just on the other side of the equator, weather-wise, December is really more summer than winter. Day after flawless day, the same thing: 78 degrees and sunny, which I suppose works for you if you are from one of those places like Los Angeles or Phoenix or Orlando; places where people are supposed to visit, but never actually live.  But for those of us from the Midwest, Christmas arriving, unaccompanied by miserable winter weather, simply disorients us, leaves us feeling unsettled, off balance, like we’re about to get the flu.

The weather was just the beginning of what was going to be different about this Christmas. There wasn’t going to be any crowded stores with hurried shoppers, any Christmas music filling in the background everywhere. There wasn’t going to be any extended family or old friends.  There wasn’t going to be any familiar nativity set or special decorations or the usual church Christmas extravaganza. No, it was all going to be very different, very unpredictable, which was going to be a problem for me because I don’t view Christmas as a season well suited to surprises.  Except, of course, the pretend ones, like when we pretend we’re surprised by something we’ve had on our Christmas list for the last four months. As far as I’m concerned, Christmas is always supposed to stay the same: the same decorations, the same ornaments, the same lights, the same kind of tree, the same people, the same programs. I find something comforting in all this Christmas sameness. Maybe, if truth be told, something just a little anesthetizing.

Early on, it was evident that maintaining certain Christmas traditions in rural Africa was going to be a significant challenge. Starting with the tree. As one might expect, in Kenya, one doesn’t exactly find Christmas trees on every corner in December. That tradition, in fact, is one that is particularly suspect, because, as far as most native Africans are concerned, trees are a little bit sketchy to begin with. There is a widely held traditional belief that spirits live in trees, and therefore any thinking person would want to exercise caution around them. It’s not a good thing to park yourself or your house or anything else, for that matter, too close to one. Let alone cut one down and, horror of horrors, actually drag it into your house. I suppose today, most educated Africans would deny they actually believe there’s anything spooky about trees, yet certain beliefs do have a way of lingering in the background. It’s very similar to how most educated Americans, denying they believe bad luck results from walking under a ladder, would still take a wide detour into the street if they encountered one straddling the sidewalk. I am sure in colonial days, more than a few native Kenyans were left scratching their heads in disbelief the first time they saw an English missionary cut down a tree at Christmas, place it prominently in their home, get on their knees before it and give it water, adorn it with gold and silver and then, like offerings before an idol, place gifts beneath it. You can see how the whole thing might tend to blur the line distinguishing the Christians from the pagans.

But, culturally insensitive or not, it was Christmas, and we were going to have a tree. A group of families organized a bit of a safari… not looking to bag any big game, just a few evergreens. Missionaries tend to accumulate a whole wealth of little known, yet useful, information, like how altitude effects baking times for certain recipes, what to do for various bug bites, what snakes one should steer clear of (are you joking me?) and where to find evergreens in the forest that could serve as Christmas trees. So, the first Saturday morning of December, our whole family climbed into our “blue bomb” and joined the wagon train chugging its way up the deliriously twisting upper road that connected the mission station to the main highway at the top of the ridge. Singing Christmas carols in the sunshine, we turned left at the top of the hill and headed out toward a forested area many miles away.

Allow me here a brief aside on the subject of road kill in Kenya and its impact on the Christmas spirit. Whereas in the United States we bemoan rigor mortise afflicted varmints like skunks and raccoons and possums lying in the ditch, arms reaching skyward toward the great beyond, it’s a whole different thing when it’s a zebra assuming that same posture. Zebras, it turns out, are the possums of East Africa. The first one we passed, lying stiff on the side of the road, looked as if it was a life-sized stuffed specimen someone had accidentally tipped over. As we sped by, I had this overwhelming urge to do something, but for the life of me couldn’t think of anything more constructive than stopping and putting the poor thing back upright, which seemed little more than cosmetic. The volume on the Christmas carols would sort of drain away each time we approached one, then pick back up once it was out of site. Anyway, two or three zebras later, after about a half-hour ride, we came upon several acres of farmland adjacent to the great highland forest where there were a number of very, very, very, long needled pine trees that were fluffy and exotic looking and all wrong for Christmas. But, since it was a good seven thousand miles to the nearest Boy Scout Christmas tree lot, we decided they would have to do.

Everyone climbed out of the vans and, like GIs on a reconnaissance mission, fanned out over the unplowed field at the edge of the forest, trying to find that exact right, wrong-looking tree. The grass was chin-high on Jennifer, which made me more than a little nervous, as all the possibilities of what else, besides us, might be lurking in that field, started rolling through my head. This is what comes of watching too many programs on the Discovery Channel. As we made our way through the field, it wasn’t long before we encountered several mysterious areas, twenty or so feet in diameter, where the grass was smashed down flat to the ground. I could come up with only two plausible explanations: we had either just stumbled upon an alien-landing site or we were, at that very moment, traipsing through what was, in essence, some elephant’s bedroom. Worse yet, apparently in elephant etiquette, it is perfectly okay to poop in one’s bedroom because the other thing we encountered with disconcerting regularity was huge piles of fresh elephant dung. The word passed quietly between the dads to keep a lookout, because elephants were known to not take kindly to people tiptoeing through their boudoirs. Since they lack a full appreciation of the importance and meaning associated with the custom of the Christmas tree, they might just come charging out of the forest to express their outrage at the trespass. This definitely cut way down on my usual pickiness and significantly shortened the selection process. As we walked through the field, I tried to simultaneously keep my eyes on my three daughters, the edge of the forest, the pine trees and my next step. In record time we picked a tree, cut it down, paid an incredulous farmer for it and went hopping our way back to the car where we secured the prize to the top of our vans and headed home.

That night, with the Ray Coniff singers providing the proper, cheesy musical background (Cindy had remembered to bring the traditional tape from home) we decorated our hopelessly droopy, yet wonderful tree. Every year since Emily was born, the night we decorate the tree, we’ve given each of the girls a new ornament. It’s always a bird for Katie, a teddy bear for Jenny, a lamb for Emily. It wasn’t easy finding these items in Kenya, but we did our best. Kate’s bird was a kind of crazy, demented looking thing we had found in the big market in Nairobi. We drilled into its back and jerry-rigged it into an ornament. Jenny’s Teddy bear we had remembered to bring from home. But as for Emily…well, lamb ornaments were definitely in short supply. So Cindy got creative; she bisected a toilet paper cardboard cylinder, glued a piece of real lambs wool to it and then glued four sticks for legs and attached a forlorn cardboard head. It was truly the most pathetic looking lamb I’d ever seen, but Emily, the world’s most grateful child, saw only the love and effort, and declared it the best lamb she had ever been given. We laughed the night away, as we strung popcorn and berries, made paper chains, and put on the one string of lights we had brought with us. All our artistic efforts were, however, lost on our Kenyan house helper, Loyce, who would periodically over the next several weeks, give the tree dirty looks, cutting a bit wider path whenever she was forced to walk near it.

Welcoming the Stranger?

Like most of us, the Central Americans’ caravan through Mexico is mind-boggling. The desperate families, rivers being crossed, the lack of food, the misery…all spell desperation and hope for something better. And then there’s the living quarters that await them, the long lines, and the “time-line” of years that await them all together overwhelm our sensibilities.

My small group (and some hubbies) attended a World Relief forum on this subject last week. We were asked to give, volunteer, or be an advocate to the cause of caring for the stranger. As Christians it’s about understanding, growing our heart of compassion, and living up to the themes of our Christian faith….in every book of the Bible, (practically every chapter) there is some encouragement to reach out to those who are poor, disenfranchised, lost, or wandering. As a follower of Christ, I ask myself, ‘am I accepting the challenge that the Bible gives me to really care for the “stranger”?

World Relief staff member and author of Welcoming the Stranger, Matt Soerens, gives a current look at the issue in his book. World Relief stands behind this conviction:

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Here is the follow-up email to those who attended the forum, full of links to what you, like I, may be curious about. A lawyer present at this forum reminded us that the law is the law….there won’t be any drastic changes in the processes at the border:

Last week World Relief sponsored an educational evening, “Spotlight on Asylum Seekers at the Border” at St. Thomas the Apostle Catholic Church in Naperville. Thank you to everyone who attended to hear stories about asylum seekers at our southern border. We wanted to share some additional resources with you so that you can continue learning about asylum seekers and praying for them.

If you were unable to attend the Spotlight last week, we hope these resources will help fill you in as well.

Factsheet on Asylum Seekers: We shared this factsheet with those who attended the Spotlight. Here is a digital version you can share with friends and family.

Asylum in the United States: This is a very thorough explanation of the asylum process and key statistics from the American Immigration Council.

The Parable of the Caravan: This article by Kent Annan asks us to think about the migrant caravan in a way that allows it to “reveal areas of ours lives where we need discipleship in the way of Christ.”

Today’s Migrant Flow is Different: This story from The Atlantic explains the difficult situations that are causing Central Americans to flee their countries.

Advocate for Asylum Seekers: Consider contacting your Members of Congress, whether over the phone, by email, or on social media, to tell them that you want the U.S. to uphold its asylum laws and continue welcoming families who are fleeing persecution.

We hope these resources are helpful to you. If you have any questions or are looking for other specific resources, you can reply to this email to let us know.

One further addition here:

Many of us don’t have reason to pay attention to the Lausanne Movement. Lausanne, in my eyes, is a watchdog group that teaches and keeps our evangelical world committed to the Biblical orthodoxy of the Evangelical Movement in the world. I attended the Cape Town World Congress on Evangelism in 2010 when the 6,000 chosen delegates from around the world were introduced to The Cape Town Commitment which was agreed upon by hundreds of evangelical organizations and institutions of higher learning.

I was sent an email today that reminded me of the section of the Cape Town Commitment that is titled, 

7. We love God’s world.

B) We love the world of nations and cultures. ‘From one man, God made all nations of humanity, to live on the whole face of the earth.’ Ethnic diversity is the gift of God in creation and will be preserved in the new creation, when it will be liberated from our fallen divisions and rivalry. Our love for all peoples reflects God’s promise to bless all nations on earth and God’s mission to create for himself a people drawn from every tribe, language, nation and people. We must love all that God has chosen to bless, which includes all cultures. Historically, Christian mission, though flawed by destructive failures, has been instrumental in protecting and preserving indigenous cultures and their languages. Godly love, however, also includes critical discernment, for all cultures show not only positive evidence of the image of God in human lives, but also the negative fingerprints of Satan and sin. We long to see the gospel embodied and embedded in all cultures, redeeming them from within so that they may display the glory of God and the radiant fullness of Christ. We look forward to the wealth, glory and splendour of all cultures being brought into the city of God – redeemed and purged of all sin, enriching the new creation.[25]

Such love for all peoples demands that we reject the evils of racism and ethnocentrism, and treat every ethnic and cultural group with dignity and respect, on the grounds of their value to God in creation and redemption.[26]

Such love also demands that we seek to make the gospel known among every people and culture everywhere. No nation, Jew or Gentile, is exempt from the scope of the great commission. Evangelism is the outflow of hearts that are filled with the love of God for those who do not yet know him. We confess with shame that there are still very many peoples in the world who have never yet heard the message of God’s love in Jesus Christ. We renew the commitment that has inspired The Lausanne Movement from its beginning, to use every means possible to reach all peoples with the gospel.

C) We love the world’s poor and suffering. The Bible tells us that the Lord is loving toward all he has made, upholds the cause of the oppressed, loves the foreigner, feeds the hungry, sustains the fatherless and widow.[27] The Bible also shows that God wills to do these things through human beings committed to such action. God holds responsible especially those who are appointed to political or judicial leadership in society,[28] but all God’s people are commanded – by the law and prophets, Psalms and Wisdom, Jesus and Paul, James and John – to reflect the love and justice of God in practical love and justice for the needy.[29]

Such love for the poor demands that we not only love mercy and deeds of compassion, but also that we do justice through exposing and opposing all that oppresses and exploits the poor. ‘We must not be afraid to denounce evil and injustice wherever they exist.’[30] We confess with shame that on this matter we fail to share God’s passion, fail to embody God’s love, fail to reflect God’s character and fail to do God’s will. We give ourselves afresh to the promotion of justice, including solidarity and advocacy on behalf of the marginalized and oppressed. We recognize such struggle against evil as a dimension of spiritual warfare that can only be waged through the victory of the cross and resurrection, in the power of the Holy Spirit, and with constant prayer.

D) We love our neighbours as ourselves. Jesus called his disciples to obey this commandment as the second greatest in the law, but then he radically deepened the demand (from the same chapter), ‘love the foreigner as yourself’ into ‘love your enemies’. [31]

Such love for our neighbours demands that we respond to all people out of the heart of the gospel, in obedience to Christ’s command and following Christ’s example. This love for our neighbours embraces people of other faiths, and extends to those who hate us, slander and persecute us, and even kill us. Jesus taught us to respond to lies with truth, to those doing evil with acts of kindness, mercy and forgiveness, to violence and murder against his disciples with self-sacrifice, in order to draw people to him and to break the chain of evil. We emphatically reject the way of violence in the spread of the gospel, and renounce the temptation to retaliate with revenge against those who do us wrong. Such disobedience is incompatible with the example and teaching of Christ and the New Testament.[32] At the same time, our loving duty towards our suffering neighbours requires us to seek justice on their behalf through proper appeal to legal and state authorities who function as God’s servants in punishing wrongdoers.[33]

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Let us believe in healing at Willow Creek

The Healing of Willow Creek

Misguided loyalty harmed this historic congregation. True loyalty can redeem it.
The Healing of Willow Creek

Image: JLM

In light of the resignation of its pastoral staff and elder board, it’s time to rally around Willow Creek Community Church with support and prayers. With those resignations, and the repentance they suggest, Willow has an opportunity to enter into a new fruitful season of ministry.

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Let’s ponder what has happened in the last few months and why, because a simplistic reading of the events will only tempt Willow—and any Christian institution in a similar crisis—to react in such a way that the fruitful season will wither away all too quickly. Many women have come forward and said Bill Hybels has abused his power and sexually harassed female colleagues. The current leadership, pastors and elder board, have failed early to take seriously the accusations being brought forth. We are wise to try our best to grasp the moral and psychological complexities of what has taken place, so deep redemption can take place.

Rediscovering True Loyalty

Given the number of troubling testimonies about Hybels’s behavior, it’s easy to forget we’re still dealing with allegations and not proven fact. Many are of the opinion—me included—that he is guilty. Hybels, however, continues to deny many of the most serious allegations. It’s not merely an American thing but is also required of Christian charity: The accused are entitled to their day in court. For independent churches in Willow’s situation, that court is the sort of independent investigation that Willow has at long last commissioned. An independent investigation will hopefully be able to bring to light the full truth of the matter. The choice of the organization to investigate, as well as its work, are certainly matters to keep in prayer.

The current pastoral leaders and the board have shown both courage and humility in resigning. That in itself is an act of repentance, and for that we can be grateful. Without excusing the leadership, we do well, however, to note why staff and boards who otherwise show signs of wisdom are tempted in a crisis to downplay accusations and protect their leader at all costs, for they do it often.

One reason for many is loyalty. Loyalty is an especially precious virtue in mission-driven organizations, especially in an age when missions are so easily undermined. We do not want to hire staff or form boards whose first instinct is to suspect the leader of the worst after every accusation.

And here is the rub, because loyalty is more complex than we first imagine. We tend to think that loyalty means always taking the side of the leader to whom we want to be faithful. Loyalty instead means doing everything in your power to make the leader not only a better one but a more faithful disciple of Jesus Christ. It’s not unlike patriotism for one’s country. The true patriot loves his country; so much so that he will speak out when he believes the country is doing wrong, to call the nation to adhere to its deepest ideals.

In the face of substantive accusations, then, it is not a betrayal to look seriously at accusations in a way that the truth will come forth and not be covered up. It is an act of loyalty—for the sake of the leader’s integrity.

Loyalty to the leader continues and drives even deeper when it appears that the leader is guilty of a shameful offense. That’s when the leader needs the loyalty of a true friend. This doesn’t mean denying or excusing wrong behavior. At such times, it means standing with them, praying for and with them as they begin to wrestle with wrongdoing and hesitantly, awkwardly try to repent. Because it is inevitable that in such crises, leaders usually do not have the spiritual wherewithal to confront every aspect of their sins immediately. Repentance is a hard and fearsome thing. We need God’s powerful grace to repent, and that grace is often communicated by patient and loving counselors who can help lead us to a proper and deep repentance.

But loyalty is more complex still. Pastoral staff and boards are also called to be loyal to their congregations. This is one reason leadership at every level is so hard and why it tests the best of men and women. Staff and boards often feel they have to choose between loyalty to their leader or to their congregations they are called to serve, and they often end up choosing one or the other. This is what has happened at Willow, and not only with the board. People are either for the congregation, and especially the women who have come forward, or they have been for the staff, board, and Hybels. But loyalty and love require that we parse how and in what ways we need to be loyal to all parties, even when we believe one party has made grievous errors of judgment or has been immoral.

Of course, all these loyalties are grounded in our loyalty—that is, faithfulness—to Jesus Christ, who has demonstrated his loyalty to us, even while we were sinners.

Going Forward

Some have said that Willow staff and elders have been too loyal to Hybels, and some argue that boards should not be so loyal. As the argument above suggests, we beg to differ. Instead, we believe boards should be even more deeply loyal to their congregations and to their pastors—with all that loyalty requires.

One question now is who is going to be loyal to those who have just resigned? And to Bill Hybels and his family? And what does loyalty look like now for those who remain and those who will be called into leadership? Who will be approaching any who have erred and sinned and have wreaked havoc? Is there anyone offering them prayer and support, inviting them out for coffee and conversation, being willing to listen to their story—all the while prodding them to deeper repentance and righteousness?

Many are saddened and rightly angry at the way the initial accusers of Hybels have been either ignored or slandered. That is a terrible thing. But it would only make matters worse if those we believe who have acted disgracefully are shunned in turn.

More than anyone, of course, the accusers of Hybels—those women who have apparently been bullied or sexually harassed—need people to rally around them. This nearly goes without saying. But the gospel calls some of us to rally around the accused and guilty, as well. What loyalty and love looks like in each situation is different, but in the end it should be a combination of honesty and grace, tough love and tender mercy, that leads one and all into a deeper relationship with God.

In short, our love and loyalty must span the breadth of innocence and wrongdoing, of wisdom and malfeasance, if we are to discover a redemption that truly heals.

In this painful moment, Willow has been given a divine opportunity—that is, a chance to be born again. It is entering into a season of self-reflection and repentance, which begins with that independent investigation. If it allows it to be a season, not something to be rushed though, it will see the slow and steady growth of grace set deep roots. May our prayer simply be the promise of the Lord in Amos (9:14–15), when he announced he would bring his people back from exile:

They will rebuild the ruined cities and live in them.
They will plant vineyards and drink their wine;
they will make gardens and eat their fruit.

I will plant Israel in their own land,
never again to be uprooted
from the land I have given them.

Mark Galli is editor in chief of Christianity Today.

Church Leaders Fail and Fall

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I’m so glad it’s summer and we are happily engaged in vacations and family fun. This spring was a difficult one. Besides the political leadership upheaval that America finds herself in, I feel as though the U.S. evangelical world has considerably lost its way in many arenas.

One of the most devastating for me personally has been what has happened at Willow Creek, my former church. It was revealed in March that the pastor had been engaged in relationships that dramatically demonstrated abuses of power over many years.

My connection? For all of the 1990’s I was was in ministry roles at Willow as a high capacity volunteer. As a volunteer I had a desk, a team of volunteers, and we trained 25 short term global teams each year who served as servants around the world. I also was on the Board of International Ministries for 10 years. I rubbed shoulders with many in leadership and greatly respected the kingdom work happening through that place.

When the Chicago Tribune and Christianity Today revealed in March that one more celebrity pastor had abused his power, I was sickened. I had to stand aside from public media and sit this one out as one of the accused was once my pastor, Bill Hybels. It was all too close to home. Getting perspective on his failing has been devastating.

In the months that have followed the revelations worsened. Reading this article by Andy Crouch in the Gospel Coalition helped me get perspective. Crouch addresses the problem of power abuse with great care. It is a wonderfully vulnerable and Godly piece filled with wisdom for us. Crouch includes steps to take to prevent these abuses of power for any Christian leader.

In my opinion, there is a huge absence of wisdom and practical, disciplinary practices for leadership boards to implement in church governance. Why is this true at the church that invented the Global Leadership Summit that ministers to thousands of church leaders each year? I have no idea. I feel that the absence of this wisdom will be corrected in the not to distant future. Let us encourage good dialogue around this subject in our own churches and organizations. I am waiting for a book to be written on the role of Elder Boards in evangelical churches.

It’s Time to Reckon with Celebrity Power

MARCH 24, 2018  | Andy Crouch 

 CURRENT EVENTS

It was not a great week. In three separate cases in my immediate circles, a person with significant power at the top of an organization, each one a subject of flattering major media exposure during their career, was confronted with allegations of sexual misconduct and related misdeeds. In one case, the person resigned from his role and board memberships, accompanied by a direct and remorseful confession. In the second, the person resigned, but not without posting a defiant denial of all allegations against her. In the third, the person likewise denied all allegations in the strongest terms—at one point with physical force, banging on a table—and, as I write, remains in his position.

All three were, or at least had once been, seen as among the most exemplary Christian leaders of their generation, including by many who worked closely with them. While I wasn’t personally close to any of the three, I have experienced and benefited from their exceptional gifts in leadership and ministry, as have thousands or millions of others.

I am not naming them here. If you are in their sphere of influence, you’ve already had the wind knocked out of you by the week’s revelations, and there is no need to redouble the trauma. If you are not, then the desire to know their names, though understandable and human, is a prurience I will not indulge. And while I pray that such a tragic trifecta will not happen often in a single week, the truth is that I could have written this essay many times in the past few decades, and will have occasion to do so many times in the future. The names are actually not that important for my purposes—it is the system in which not just they, but we, are so deeply complicit.

Our Complicity in Celebrity Power

Two systems, actually. First is the one, almost as old as humanity itself, that gives the powerful the opportunity to exploit, plunder, murder, and—last, worst, and perhaps most common of all—rape. By direct command or by mere implication (“Will no one rid me of this meddlesome priest?”), those in positions of power have long been able to actualize their fantasies and grievances—no different in kind from what the rest of us indulge in without having the means to realize them.

Among the many dark gifts of power is distance—distance from accountability, distance from consequences, distance from the pain we cause others, distance from self-knowledge, distance from friendship, distance from the truth. The palace rooftop, the back entrance, the executive bathroom, the private jet, not to mention what Andrew Jackson’s critics called the kitchen cabinet and what C. S. Lewis called the Inner Ring—the accommodations that hide us from others’ sight, the adherents who are actually dependents if not sycophants, the accoutrements of plausible deniability.

In that privacy and at that distance, we become capable of acts we would never have imagined. (If all of this week’s allegations are true—which I cannot possibly know, and absolutely do not presume, to be the case—and these leaders’ denials are lies, part of the vehemence of the lies is their inability to truly comprehend that they have so completely failed to live up to their own ideals.) This has been true ever since human society became complex enough to grant some people the power to distance themselves in this way—and in a way, it was true even when human society was just two brothers in a field, just out of sight of the only kin they had in the world.

That part of the problem—the distance of power and its distorting effects on the powerful—is ancient and will never go away. But it is compounded by something genuinely new: the phenomenon of celebrity. Celebrity combines the old distance of power with what seems like its exact opposite—extraordinary intimacy, or at least a bewitching simulation of intimacy.

It is the power of the one-shot (the face filling the frame), the close mic (the voice dropped to a lover’s whisper), the memoir (the disclosures that had never been discussed with the author’s pastor, parents, or sometimes even lover or spouse, before they were published), the tweet, the selfie, the insta, the snap. All of it gives us the ability to seem to know someone—without in fact knowing much about them at all, since in the end we know only what they, and the systems of power that grow up around them, choose for us to know.

Celebrity combines the old distance of power with what seems like its exact opposite—extraordinary intimacy, or at least a bewitching simulation of intimacy.

For systems of power do indeed grow up around the modern phenomenon of celebrity, because in its way it is so much more powerful than the older regime of position, status, and coercion. The distance of that ancient regime gave those at its pinnacle a kind of power, without a doubt, but a kind of vulnerability as well, because the distance worked both ways. Out of the king’s earshot, the courtiers could mutter and the bodyguards could plot. In the lord’s field, the peasants could complain. The workers could make jokes about the Man, and kids on the corners could scatter long before the fuzz arrived. The new regime of intimacy is ever so much more powerful because it is based fundamentally not on fear and coercion and distance—at least at first—but on desire and imagination and indeed on eros, the desire for union.

Celebrities embody who we aspire to become and invite us—so it seems—into the inner circle of their lives. We are their kitchen cabinet, we are so close to being in their Inner Ring. They are so disarmingly transparent with us. They tell us so much of the truth. They live in our own imaginations, their faces more familiar to us than our neighbors’ or even some of those we call, loosely, in the American way, our friends. They inspire us, ordinary in their extraordinariness, assuring us that they are people like us and thus that we can be people like them. Above all, they beckon us to come closer.

Vanishing Institutional World

Over centuries, millennia really, philosophers and political theorists wrestled with how to tame the arbitrariness of distant power. At a glacial pace—taking different courses if you compare China after Confucius with the West after Plato and Cicero—societies gradually hedged in those at the pinnacle of power with what we conventionally call institutions, systems bigger than the powerful themselves that held the powerful in certain ways to account. None was anywhere near perfect, and the institutions themselves could be bent to terrible ends.

But nonetheless, over a long period of time and with countless fits and starts, we learned something about how to tame the worst of power. Coercion had to be justified and violence could be redressed; we came to believe in, and to some non-trivial extent came to be, nations of laws, not men. In the United States, where this experiment was in many ways carried to its furthest extent, the powers were separated across the land—not just in the three branches of government, but in organizations of many kinds, in the solemnly elected officers of countless clubs and fraternal societies, in presbyteries and elder boards, in the legal requirement for independent directors in publicly traded companies.

Our grandparents and great-grandparents built extraordinary institutions, of many kinds, along these lines, including the churches whose stately buildings still line many a town square and urban downtown street. Those institutions were nowhere near perfect and perpetuated all kinds of injustice. But at their best they preserved and gave expression to a profound and radical idea: that the best things human beings do together are bigger and more lasting than any person who may occupy a temporary position of power.

It is not wrong to be offended at the homogeneity of the faces of past presidents who stare down from portrait after portrait in institutional hallways (white males in some, black males in others, since African Americans so assiduously and proudly developed their own institutions in the years after Emancipation). But it is not wrong, either, to marvel at how anonymous they are to us, and to a great extent were to their own contemporaries; how much they saw themselves as stewards rather than sole proprietors; how much continuity they preserved even as they led necessary change; how peacefully and graciously they handed on leadership from one to the next.

Their world was an institutional world. It is now almost entirely gone.

It is gone because celebrity power has swept the stolid institutional buildings and stolid institution-building people of our grandparents’ generation before it like so much chaff before a tornado. In the Oval Office of our country sits a man with the apparent emotional age, based on his public persona, of an 8-year-old, albeit with the libido of a 15-year-old. He cannot keep faith with anyone, in all probability because he does not actually fully grasp the existence of anyone besides himself. And he is simply brilliant at manipulating the power of celebrity.

Celebrity power has swept the stolid institutional buildings and stolid institution-building people of our grandparents’ generation before it like so much chaff before a tornado.

He has colonized all of our imaginations—above all, one suspects, the imaginations of those who most hate him, who cannot go an hour in a day without thinking about him. He has always aspired to be, and now is, the ultimate celebrity—someone we know all too well but do not know at all because there is actually no one there to be truly known. He has never truly sought anything beyond the validation of fame and the uniquely modern power it brings, but having sought that one thing, in some demonic inversion of the gospel promise, all these other things have been added unto to him as well—including the fatal distance that still may allow him to do anything he pleases, up to and including total war.

At least that puts this week in perspective.

Road Less Traveled By

It could have been otherwise for the church. There was one and only one celebrity in Jesus’s world, one face on every coin, one name on everyone’s lips. And when Jesus was shown that face and that coin, he dismissively suggested the coin be returned to the one who had been so eager to imprint his image on every corner of the empire. Render back to Caesar the coin of his realm, Jesus said—and render to God whatever, or whoever, bears his image (Mark 12:17). The visible image of the invisible God left no portrait. The one time he wrote, he wrote in the dust (John 8:6). He had a different way of using power in the world, a way that turned out to outlast all the emperors, including the Christian ones.

He offered no false intimacy—his biographer John said that he entrusted himself to no one, because he knew what was in every person’s heart (John 2:24–25)—but he kept no distance, either. He let the children come to him (Matt. 19:14). He let Mary sit at his feet and let another Mary wash his feet with her tears (Luke 7:36–5010:39). Hanging naked on a cross, he forgave, blessed, and made sure that yet another Mary would still have a son (Luke 23:3443John 19:26). His power, truly, was not of this world.

As the power of celebrity overtook the power of institutions in the second half of the 20th century, we could have made a different choice in our churches. Indeed, some churches and some leaders did. The Anglican priest John Stott was an incomparably powerful figure, in the best sense, in 20th-century evangelicalism. He lived with a divine indifference to power. He spent long, unsung stretches of his life and ministry in what was called in the Cold War years the “Third World,” long before Instagram mission-trip reports. He was reserved, as almost all British men of his generation and class learned to be. He never married. Yet his life was utterly open to friends all over the world, to the assistants (always male) he invited into the most intimate place an Anglican rector possesses—his study—and to his personal secretary of 55 years, Frances Whitehead. The fruit of his life is incalculable.

As a young man I was impatient with some of Stott’s theology. I found it insufficiently creative, insufficiently imaginative in response to the creative image implanted in human beings and in God’s living Word. And in some ways I still do. But as I get older I am in increasing awe of the leaders he fostered, the institutions he built and served, and the legacy he left—even though, since he had the misfortune to live before social media, probably only one in a hundred people who call themselves “evangelicals” knows his name.

Likewise Billy Graham. I have never kept the “Billy Graham rule” that says a man must never be alone with a woman not his wife—it strikes me as unhelpful in countless ways, above all in the ways it can rob women of the chance to influence men and to be mentored and raised up in the formal and informal power they ought to possess by the gift of God’s Spirit. But most people have forgotten the context of that rule, which was a broader set of commitments, hammered out in a hotel room in Modesto, California, in holy fear that the abuses of power that had characterized several generations of “evangelists” would ensnare the young evangelist and his team. They made four commitments, not just that one—equally important were their commitments to financial transparency and simplicity, to utter honesty in their reports of numbers and conversions, and, perhaps most notably for our purposes, to always partnering with the local church.

Graham made grievous mistakes, as he admitted freely later in his life, above all when his celebrity intersected with the toxic distance, privacy, and paranoia of Richard Nixon. He was probably more of a celebrity than was healthy for him, his family, and the revival he sought to lead. But the way he tempered his celebrity with simplicity, accountability, and voluntary limits on his power is the road less traveled by, and in the eternal accounting of his life it may well turn out to be what made all the difference.

Stott and Graham are gone. The institutions they worked hard to build are fragile, though by no means doomed. There are still countless pastors, evangelists, and other leaders in American Christianity who live modest lives, submit themselves to others out of reverence for Christ, and are building something bigger than themselves. But the revelations of this week remind us that we are in a perilous position. Not because the allegations are necessarily true, but because many of our seemingly strongest institutions actually are weak in the most important way: they are not strong enough to be able to convince us that the allegations against their leaders are not true.

The transmutation of the power of intimacy into the distance of power is an inescapable feature of all too many of our churches and ministries.

The most damning facts in the disheartening emails and news reports that came across my desk this week are not about the alleged actions of certain leaders—which from my limited point of view cannot be treated as facts at all—but the uncertain and partial reactions of the systems around those leaders.

When boards are beholden to founders; when elders allow it to be publicly said that “no one person can replace” a senior pastor; when information systems can yield the number of emails exchanged between a senior leader and a given person but somehow the content is not recoverable—none of this means that any malfeasance has been committed. But it does mean that the sheer gravitational pull of those charismatic figures has nullified the institution’s ability to protect itself, and indeed its leader, from both legitimate and falsified allegations of misconduct.

And whatever the facts of any given case, anyone who has been backstage at Christian events knows just how distant, how untouchable, how buffered are certain celebrities who on stage seem so transparent, so natural, so unguarded. Even if not one of the allegations I read about this week can ultimately be proven, the transmutation of the power of intimacy into the distance of power is an inescapable feature of all too many of our churches and ministries.

Change Starts with Us—It Starts with Me

We need profound change, and it starts less with our public figures than with ourselves. We will, paradoxically, need to expect less transparency from our public figures, less alluring displays of intimacy and “vulnerability,” and more accountability from the systems around them. We will need to put more energy into building systems, including systems that account for the temptations of power, that will last for generations. We will need to somehow quell our lust to feel close to people who can charm the camera and hold the spotlight—recognizing that the half-life of such leadership has always been measured in years, not generations, and now is numbered in something more like months or days. We will need to commit ourselves to the institutions that have maintained their integrity, sometimes through painful episodes of public accountability. I serve on the board of trustees of two such organizations, and there are many, many more.

Meanwhile, those of us who find ourselves with a measure of public fame must make radical commitments to limit our power. I have tried to do this myself as I realized my public profile and influence was growing. Some of my commitments ought to remain confidential—so that my right hand doesn’t know what my left hand is doing, let alone my right hand Instagram what my left hand is doing—but I can name at least some of them.

I have served alongside, learned from, mentored, and promoted women, and the women of all generations who are my partners in the ministry of the gospel are among the great gifts of my life. I often have good reason to meet with them one on one (though I have also found that almost all work, ministry, and even counseling is more fruitful in groups of three or four than in dyads). For two decades now it has been my intentional practice that we meet in public places, and on the rare occasion when we meet over dinner it is early in the evening and in the front of the restaurant, not in the back. My wife, Catherine, knows of every such meeting ahead of time and hears about the conversation afterward. Catherine has all my passwords. I ensure that every woman who entrusts something deeply confidential to me understands that she is entrusting it to Catherine as well.

We need profound change, and it starts less with our public figures than with ourselves.

I have joined an organization I did not found, led by a CEO to whom I report, who in turn reports to a serious, empowered, independent board of directors, and I spent 12 years before that working for another organization. I have submitted all my travel and speaking decisions to my CEO as well as to Catherine, and was finally able, gladly, to shift from a freelance speaking career, with income flowing to my sole proprietorship, to one where all fees flow to the organization. I publish my speaking fees and terms online. I minimize my use of agents who would have a financial incentive to increase my celebrity and would interpose themselves between me and the churches and ministries that wish to engage me as a speaker. (I do have a literary agent, but she is eminently and unshakably sane.) At conferences that offer speakers a “green room,” I use it only for prayer and preparation immediately before I speak. The rest of the time, I sit in the audience like everyone else. At events that use name tags, I wear one.

Every Sunday I rest. Every summer I turn off my email, entirely, for two weeks. (My vacation message begins, “Unfortunately, I will never read your email.”) Every seven years I aim to leave my daily work and all the significance it gives me. Twice those sabbaticals have come because what I was trying to do had failed. They have been the most creatively fruitful periods of my life.

Every January I meet with seven other men who have similar positions of public leadership. We call ourselves “The Eulogists.” We aim to know one another so well, and for so long, that we will be able to give a genuine, honest, and complete account of one another’s lives at our funerals. We also aim to hold one another accountable to lives that would be worth a eulogy. We are relentlessly transparent with each other. I have told them everything of substance there is to know about my life, my temptations, my consolations, and my desolations, and we have wept and prayed and rejoiced together. That is all I will ever tell you about the Eulogists.

This is just what I do. The details are less important than the reason behind them. I have all this in place because, still and all, if you knew the full condition of my heart, my fantasies and grievances, my anxieties and my darkest solitary thoughts, you would declare me a danger to myself and others. I cannot be entrusted with power by myself, certainly not with celebrity, and neither can you.

But we don’t have to be entrusted with it by ourselves. We can constantly be pouring our power out, handing it over to others, reinvesting whatever power comes our way in a community that will last longer than our short lives, building something that will endure even to our children’s children—a community to which we are genuinely accountable, a community that will rescue us from ourselves and set us free to be the people we wanted to be, the people we knew we could be, when we first began this journey of life, full of heart and hope.

It is not too late—for the three names I’ve been grieving over this week, for the names you know and grieve over, for you, for me, for the church, perhaps even for our nation. It is very late, but in the goodness and grace of God, it is not too late.

Andy Crouch is partner for theology and culture at Praxis, an organization that works as a creative engine for redemptive entrepreneurship. Crouch served for more than ten years as an editor and producer at Christianity Today, including serving as executive editor from 2012 to 2016. His work and writing have been featured in The New York TimesThe Wall Street Journal, and Time.