Modern Problems

Modern Problems

As we get older it gets harder to remember.  Appointments slip our minds.  Keys, wallets and phones go mysteriously AWOL.  And the names of loved ones?  Where did they all go?  We, jokingly, call this the “new normal.”  But is it?  Memories are not as immutable as we think.  Contemporary scientific studies indicate that our memories are altered each time they are recalled.  Like fragmentation on a computer hard drive, the more experience we accumulate the more vulnerable our memories become to fragmentation.  So, take heart!  This is really a problem of knowing more, not remembering less.  This is why we never remember our parents saying the things to us that we find ourselves saying to our children.  Surely our parents never had to tell us to “stop looking at our sister.”   As parents, we spend half our words saying what we never thought we would have to say to our children.

But consider how true this is of society at large?  Who could have guessed that a time would come when you can be fired for referring to a person, who in every respect appears to be a man, using masculine pronouns?  And when science is crystal clear that life begins at conception, that abortion rights would expanded and infanticide celebrated?   Our founding fathers based our “Declaration of Independence” on certain truths which they declared to be ‘self-evident.’  But in our post-modernity we have declared no truths to be self-evident or even real.  We are daily confronted with modern problems we never imagined and must say things we never thought would need to be said.  But are our modern problems really new problems?

Calling problems, “modern problems” implies that we need modern solutions.  An evolutionary mindset demands an evolution in all thought – both human and divine.  It clamors for a new ethic, more flexible and adapted to the shifting mores of men.   Progressive political candidates habitually call for the Church to hitch its theology to the wandering star of public opinion, rather than remain tied to some outdated idea of transcendent and absolute truth.  But what if our problems are not new?  What if they are just more technologically advanced versions of the same old problem – the problem man has faced from the very beginning?

It is a grave danger to view our problems as modern problems in need of modern solutions.  As one theologian has noted, “what modern problems need are ancient solutions.”  This is no new idea.  The Apostle Paul noted the same thing.  In 2 Timothy 3, Paul spoke of a world coming apart at the seams – a world in which men, animated by self-love are going from bad to worse, having a form of godliness but denying its power.  Yet, he does not instruct Timothy to abandon the old ways and find modern approaches or a way to ‘coexist.’  He charges him sternly to follow the old paths, to apply the ancient truths of God’s word to the ‘modern problems’ of his age – the same problems that confront us today.

Join us this Sunday, May 5, as we examine 2 Timothy 3:1-17 and consider the ancient solution to our modern problems  We meet from 5:00 – 6:30 pm in The Commons at St. Andrews Anglican Church at 8300 Kanis Rd in Little Rock.  Click here for directions. Come with a friend and join us for fellowship and worship. We look forward to seeing you there.

Graduation Gifts

Graduation Gifts

It is that time of year.   The time when graduation invitations compete with gardening catalogues for space in our mailbox.  With each invitation comes the challenge of selecting the perfect gift – a gift that reflects the interests and achievements of the graduate, yet communicates a larger vision for their future.  What will you get for the graduate in your life?  Graduates, what gifts do you hope to receive?  When I graduated, the most popular gifts were Cross Pen and Pencil sets, inspirational books, written especially for the graduation gift market by positivity-power gurus, and the perennial favorite of graduates, cash.  I appreciated the kindness of the givers – especially those who gave money – but none of the gifts challenged me with a vision for the next step.

Many graduation gifts are congratulatory, but not visionary.  Graduation is often celebrated as the last step and not the next step. But the word graduation inherently anticipates the next step, which is why it is sometimes called ‘commencement.’  Like a mark on a graduated cylinder, graduation is the line that marks the beginning of the next stage of life.  What is now behind was preparation for what is ahead.   The entire focus is on what is next.  What will our gifts communicate about the next step?  What vision will our gifts paint for our graduates, for their future, their identity and their way of life?

At the end of the Gospel of Matthew we encounter a remarkable graduation of sorts.  Jesus’ time with his disciples has come to an end.  Their three years watching him, learning from him, loving him, and following him in his earthly ministry are giving way to what is next – making disciples of the nations by going, baptizing and teaching in the power of the Holy Spirit which he sends.  The disciples have graduated from the rabbinic school of the Lord Jesus Christ.  They no longer call him Teacher.   Now he is Lord.  Their language has radically changed and their lives are about to radically change as well.

Jesus has summoned them to a mountain in Galilee to receive their commission, to graduate to the next step in their calling to follow Him.  They were moving out and into uncharted territory, leaving the comforts of the homes and towns they knew so well without the visible presence of the teacher who had guided them every day for three years.  Jesus calls them to a mountain top to give them a vision, not of what they can potentially do if they work hard enough, but a vision of what He will do by working in and through them.  Jesus gives them gifts – a vision, an identity, and a way of life – that will turn the world upside down.

Join us this Sunday, April 28, as we examine Matthew 28:16-20 and consider the vision, identity and way of life that Christ gives us as He turns the world upside down through the work of His Church in the world.  We meet from 5:00 – 6:30 pm in The Commons at St. Andrews Anglican Church at 8300 Kanis Rd in Little Rock.  Click here for directions. Come with a friend and join us for fellowship and worship. We look forward to seeing you there.

Defining Moment

Defining Moment

By March, 1836, the situation had become desperate for the Texans holed up the Alamo.  The defenders answered Santa Anna’s surrender demand with a round from the fort’s cannon.  In response, Santa Anna, ran up a red flag and ordered his buglers to play Deguello – a cadence instructing his troops to show no quarter.  The die was cast.  The time for negotiation was past.  William Barrett Travis had committed his men to either victory or death.

Shortly before Santa Anna’s final assault, Travis assembled the garrison and with his sword drew a line in the sand in front of his men.  Any man who desired to leave and live could simply walk away.  But those who would stay and die must step across the line in the sand.   According to legend, every man, except one, crossed that line and vowed to die for the cause of freedom.

This was a defining moment in the history of our country.  The death of the Alamo defenders galvanized support for the Texas Republic and fueled American Westward expansion.   The doomed men inside the Alamo would never know the impact of their fateful decision.  Crossing Travis’ line was a defining moment and gave rise to an expression we all use.  To draw a line in the sand means to make a decision from which there is no retreat.  It is a moment which defines us.

Each of us will face defining moments – points at which our choices will establish what characterizes our lives, choices from which there is no going back.  But there is no more significant line in the sand than the one we are invited to cross when we are confronted with the resurrection of Jesus.  Not one of the gospels describes the moment of Jesus’ resurrection, but every gospel examines the responses of all those confronted with the evidence.  There were many reactions – fear, obstinacy, joy, and skepticism – and most importantly faith.   The resurrection of Jesus is the defining moment of all human history.  Belief or unbelief in the resurrection is the central issue of the Christian faith.  The Apostle Paul put it bluntly.

if Christ has not been raised, then our preaching is in vain and your faith is in vain.… if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied. 1 Corinthians 15:14-19

What is your response to the resurrection of Jesus?  How does this moment in history define you?  Is belief in the resurrection a line in the sand you won’t cross?  Join us this Sunday, April 21, as we examine Matthew 28 and consider how our response to the resurrection defines us.  We meet from 5:00 – 6:30 pm in The Commons at St. Andrews Anglican Church at 8300 Kanis Rd in Little Rock.  Click here for directions. Come with a friend and join us for fellowship and worship. We look forward to seeing you there.

Making Arrangements

Making Arrangements

Few things in my childhood inspired procrastination like completing a project for the Science fair.  I always had good ideas and a clear plan of attack, but I could never seem to get started.  If I had started working when I started worrying, I would have finished with months to spare.  But I just kept putting it off.  The tyranny of the blank page and the inertia of beginnings is a very strong emotional force.  A procrastinator at rest tends to remain at rest.  As the weeks ticked by, anxiety would grow until a mid-February meltdown called my father into action.  When it came to our projects, my father was a master logistician.  He would map out a plan and a schedule and put the wheels into motion.  With his own projects, however, it was a different story.  He would often quote Scarlett O’Hara – “Tomorrow — I’ll think about that tomorrow.”

That is what he said to me, when I suggested it might be important to make funeral plans.  He had absolutely no interest in thinking about those things.  The inertia of beginnings is at its strongest when it comes to making funeral plans.  But as a pastor I have noticed how helpful advanced funeral planning is for a grieving family.  From decisions about burial places and furnishings, to the logistics of services, down to the music and readings you want used – all these things give you the opportunity to make sure what matters most is shared with those who matter most as they grieve.   The thoughts shared at the funeral set the trajectory of grief and establish hope beyond the grave – hope that this is not the end, but only the end of the beginning — hope that there is more to come.

At first glance, it seems that Jesus’ burial arrangements were anything but planned.  The only preparation the gospels speak of is the anointing of Jesus at Bethany by Mary, the sister of Lazarus.  Victims of crucifixion could be claimed for burial only by their family. If not, they were thrown unceremoniously into unmarked graves.   The circumstances of Jesus death made it virtually impossible for his family to claim his body.  But as Good Friday ebbs away toward the Sabbath, events unfold which reveal that Jesus’ Heavenly Father had providentially made remarkable plans for his funeral, plans foretold hundreds of years before by the prophet Isaiah, who wrote, “And they made his grave … with a rich man in his death.” (Isaiah 53:9).

Jesus burial established a remarkable trajectory of hope for all who believe in him.  Had he been tossed into a Roman burial pit, many compelling proofs of the resurrection would have been lost.  But by God’s advanced funeral planning for His Only Begotten Son, he is buried in a prominent place, in a grave secure from unseen access, in a new, unused tomb, wrapped in grave-clothes that would be abandoned, in a tomb sealed and guarded tenaciously by his enemies.   God works through the courage of Joseph of Arimathea and the cowardice of the religious leaders to assure us that Christ is risen indeed.  Every detail of Jesus’ burial furnishes forensic proof of the resurrection and assures us of  our own redemption.

Join us this Lord’s Day, April 14, as we examine Matthew 27:57-66 and consider the significance of the death and burial of Jesus.  We meet from 5:00 – 6:30 pm in The Commons at St. Andrews Anglican Church at 8300 Kanis Rd in Little Rock.  Click here for directions. Come with a friend and join us for fellowship and worship. We look forward to seeing you there.

Triggered

Triggered

The technology of cap-guns has advanced exponentially since I was a boy.  My sons’ cap pistols fire ring-caps.  Every cap fires!  And when all eight shots are discharged and all aggressors vanquished, the next ring can be loaded in seconds.  My friends and I had rolls of paper caps.  Loaded with surgical care and threaded into the trigger mechanism with the skill of a reel-to-reel projectionist, in theory the caps would roll so that the charge was positioned under the hammer.  This was only theory, however.  Most rolls had more mis-fires than good caps.  Ultimately, our father’s hammer proved to be the only reliable weapon.  With clumsy triggers and constant misfeeds, our guns were not responsive.  Today’s cap pistols, like today’s people, are much more sensitively triggered.

It doesn’t require much to set either off.  Post-modernism and social media have produced a perfect recipe for triggered people.  Ready to get fired up at any suggestion which conflicts with our cherished mantras, we have lost the ability for reasoned dialogue.  A recent writer noted that while accepting others and agreeing with others have traditionally not been the same thing, now there is no degree of acceptance without total agreement.  The odd thing about post-modernity which declares that a thing can be “true for you, but not for me,” is that post-moderns ruthlessly demand their “truth,” which needs no universal basis, receive universal acceptance.

Everything seems to provoke a strong reaction.   But few things provoke a stronger reaction than the claims of Christ.   C. S. Lewis famously noted that Jesus was either “the Son of God or a madman or something worse.”  You must either accept his claims or reject him as delusional.  Jesus asks his disciples “who do men say that I am?”  When they reported the various theories of the men of their age, he pointedly asked them – “But you, who do you say that I am?”

This question is nowhere more poignantly posed than from the cross.  Soldiers mocked him, religious leaders taunted him, women mourned him, many who passed by could not have cared less, the disciples abandoned him and the Father forsook him – but then declared him to be all that he claimed to be.   There are many paintings of that famous scene, but one of the most compelling is James Tissot’s “What Our Lord Saw From the Cross.”  In this painting we see all those who are gathered around.  Pictured in their faces and their demeanor are their reactions to the most significant event in history.  They were all triggered in one way or another.  How does the cross trigger you?  What is your reaction to this moment in time which is so eminently significant for your own life and your own death?

Join us this Lord’s Day, April 7, as we examine Matthew 27 and consider the different responses of those who witnessed the crucifixion and as we reflect on our own response.  We meet from 5:00 – 6:30 pm in The Commons at St. Andrews Anglican Church at 8300 Kanis Rd in Little Rock.  Click here for directions. Come with a friend and join us for fellowship and worship. We look forward to seeing you there.

 

Cross Examined

Cross Examined

We all love a good trial.  Our forefathers were spot-on in describing man as having a “legal frame.”  Consider the evidence.   Think about your viewing habits.  Most trending shows on Netflix revolve around crime or courtroom drama.  And lest you think this love of trial drama is simply the undue influence of media, recall the last time you cut the cake at a children’s birthday party.  “His piece is bigger!” “She got more icing!”  “I wanted the corner piece!”  “It’s not fair!”  There is no more effective prosecutor than a small child, lodging accusations of unfairness.  Children are powerful lawyers, because man has a legal frame.  We are born with it.  We do not need to learn it.

Made in the image of a just God, we are wired to demand justice.   But like everything else about us, the fall corrupted our understanding of justice.  We still cry out for it.  But instead of understanding it as conformity to God’s character and will, we tether justice to our own will.  Few of us decry the privation of others as unfair, but when we are deprived of what we expect we demand justice.   But what if we got it?  What if we got justice, not according to our own want or will, but according God’s standard – a standard which penetrates beyond our words and actions to our thoughts and attitudes?

Perhaps we love fictional crime drama because it satisfies our need to see justice done, without complicating it with the complexities of our own sin.   In sixty minutes, confusion gives way to clarity and good triumphs over evil no matter what means it uses to get there.   But our lives are not so tidy.  In our real story, we are the fugitives who face a justice none of us can bear.   Yet the scales of God’s justice do not weigh the arguments for and against our guilt, but rather God’s justice and His mercy.

It is remarkable how much legal imagery the Bible uses to picture our condition.  The Old Testament anticipates a redeemer who will set prisoners free.  In the New Testament, both Jesus and the Holy Spirit are pictured as advocates, God the Father is often likened to a judge, redemption depends upon a declaration of judicial righteousness and our condemnation is set aside in Christ.   And in a well-known passage in Romans.

All have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, … so that he might be just and the justifier of the one who has faith in Jesus.  Romans 3:23-26

History’s greatest courtroom drama is recorded in Matthew 27.  Following an irregular grand jury indictment, Jesus is brought before the criminal court on charges trumped up by religious rivals.  In Pontius Pilate’s courtroom we see the greatest miscarriage of human justice in history.  Everyone is guilty – the judge, the prosecutors, the jury – everyone, that is, except the one on trial.  He alone is innocent.  Evidence is ignored and the judge is captive public opinion and his own corrupt history.  Despite his declarations of Jesus’ innocence, Pilate condemns him to death and compounds injustice by releasing Barabbas, a condemned man, truly guilty of all the charges leveled against Jesus.

As spectators, we recoil at this apparent travesty of justice until we realize we are not just spectators.  Jesus is not a hapless victim of human injustice, but a willing sacrifice to divine justice – justice that is rightly ours to bear.   It is not just Barabbas’ cross that Jesus bore, but ours.   God is just.  His justice cannot ignore our crimes or allow them to go unpunished.  But in His mercy God is the justifier of those who have faith in Christ.

Join us this Lord’s Day, March 31, as we examine Matthew 27 and consider the greatest courtroom drama in history as it unfolds Christ’s innocence and condemnation for our guilt and pardon.  We meet from 5:00 – 6:30 pm in The Commons at St. Andrews Anglican Church at 8300 Kanis Rd in Little Rock.  Click here for directions. Come with a friend and join us for fellowship and worship. We look forward to seeing you there.

The Face of Betrayal

The Face of Betrayal

Milan is a city of contrasts.  Inside the lavish beauty of its cathedral are displayed the macabre corpses of former prelates, dressed in priestly robes.  The fountains of the stately Sforza Castle are thronged with gangs of pickpockets and the most aggressive flower salesmen on the planet.   And it is tricky to enjoy your gelato in the plaza because of the plague of pigeons.   But if you wander away from the castle and the cathedral and wander down a few side streets you will find two of Milan’s great treasures – the Basilica of Sant’Ambrogio and the Convent of Santa Maria delle Grazie.  The first is the famous church established by Ambrose of Milan who was instrumental in the conversion of Augustine (and whose supposed corpse can be viewed in the crypt).  The second is the church which houses Da Vinci’s famous depiction of The Last Supper.   If you plan to see it, you will need to reserve tickets months in advance, but the convent itself is quite beautiful and worth seeing even if you can’t see the painting.

Theories abound about Da Vinci’s model for the face of Judas in The Last Supper.   As the story goes, the last two faces painted were those of Jesus and Judas.  Da Vinci struggled to find someone who conveyed the loveliness of Christ and the treachery of Judas.  By some accounts, Da Vinci haunted the local prisons and seedier parts of Milan and Rome looking for a face worthy of the world’s greatest treachery.  Other accounts say Da Vinci used the “nagging head” of the Prior of the Convent, because of his constant complaints to the Duke of Milan that the painting would never be finished.

Da Vinci’s difficulty is understandable.  The very nature of betrayal is that it is surprising.  The face of betrayal rarely reflects the treachery beneath.   Quite the opposite — the face of the betrayer is the face which declares unyielding loyalty and undying love, concealing a heart that is loyal only so far as self-love demands.

When you consider the definitive picture of the Last Supper, painted by the gospels, with Jesus’ shocking announcement, “one of you will betray me,” the horror in the disciple’s words as one after another they ask, “Is it I, Lord?” and the coldness of Judas’ “Is it I, Rabbi?” where would your face appear?   If Da Vinci asked you to sit as a model, where would he place you?

The irony is that every face is the face of betrayal.  Every disciple at that table would betray Jesus that very night.  The sorrowful self-examination of the table gave way to arguments about greatness, bold claims of loyalty, gripping drowsiness, precipitous violence, complete abandonment, and loud public disavowals bolstered by oaths and cursing.  The portraits painted in the gospels of these followers of Christ are shocking.  Each one is a face of betrayal.  But the gospel is never about good men becoming better, it is always about bad men redeemed by grace.  It is the story of betrayal and forgiveness.  Our own stories begin with sin, brokenness and betrayal.  What matters most is what happens next?

Who is the face of betrayal?  What does betrayal look like and where does it come from?  And where does betrayal take us?  Matthew 26 chronicles the betrayal of the disciples, but it highlights the betrayals of Judas and Peter.  Their similarities are more than you imagine and their differences fewer than you might expect, yet the name ‘Judas’ is synonymous with treachery, while ‘Peter’ is honored?  What made the difference?

Join us this Lord’s Day, March 24, as we examine Matthew 26 and consider the difference between despair and redemption in the wake of our own sin, brokenness and betrayal.  We meet from 5:00 – 6:30 pm in The Commons at St. Andrews Anglican Church at 8300 Kanis Rd in Little Rock.  Click here for directions. Come with a friend and join us for fellowship and worship. We look forward to seeing you there.