The Failure of Christian Street Festivals

I recently attended a major Christian street festival.

I was embarrassed.

Don’t get me wrong, it was well produced; it wasn’t a two-bit “guy on a soapbox” preacher with a cheesy “sound on a stick” PA. These folks had very good bands on a real stage with a professional sound system and it really sounded good. The administration was tight: the right supplies and the right people were in the right places at the right time. It was a well done event.

Christians often get that one wrong in street festivals: we often look stupid because we can’t handle the simple tools of a basic public event. When we’re in the public eye, when we’re speaking to the community at large, we need to use the vocabulary and the technology that speaks to the community, and we need to use those tools with a basic level of competence that they can respect. It doesn’t do to speak Swahili when talking to Vietnamese neighbors, now does it?

This festival got the technology right, and that was a nice change. But they got the festival completely wrong.

Let me describe it this way: Sometimes when I have a day off, I like to relax, and sometimes “relaxing” means lying on the couch in my boxer shorts and a worn out t-shirt eating nachos and reading a paperback novel with an unshaven face. Or I may wear my grubbies, and my closest friends or my family are welcome to come to the house and hang out with me; we’ll eat chips and slurp Pepsi and talk about the game in our grubby clothes. In the privacy of my own home and with family or close friends, it’s appropriate to hang around in clothes that we wouldn’t generally wear out in society.

But when I’m going out in public (to go to the mall, to work, to a restaurant…), I try to remember to put on decent clothes. I don’t particularly like to dress up, so I may wear Levis and a t-shirt without holes, or if my bride and I am doing something together, I’ll probably wear a button-up shirt with Dockers, and real shoes. I really don’t feel comfortable in public in my skivvies; in fact, if I showed up in the grocery store in my boxers, I’d embarrass both myself and anyone who saw me.

But that’s exactly what most Christian festivals do. We the church are in public, but we’re dressed for the casual environment of our homes. We’re in public in our skivvies.

What do I mean?

The bands that come out of our churches pretty much always play worship music; that’s all they (we) know. The world doesn’t “get” worship music. That’s for ourselves in privacy, not for public display. In fact worship is supposed to be all about intimacy, and intimacy doesn’t really belong in public.

Often enough, we have “intercessors” scattered around the park or plaza where we are. I don’t know how to say this any way but blunt: intercessors are weird. They accomplish miracles, and I’ll be the first in line to ask these weird brethren and sisteren to slap hands on me and pray, but that will be in private, away from the public eye! Come on, have at it, but do it in private! Waving our hands and yelling weird stuff to an invisible God is going to get in the way of anyone outside the cultural clique of the Pentecostal church.

Worst of all, when we speak to the crowds – when we do that thing we call “preaching the gospel” –we’re speaking in a whole other language. We shout about being “washed in the blood” and “repenting” and “worship.” Even people who deplore “Christianese” very often use it when they preach; I suppose it’s nerves. We’re communicating the most valuable information in the universe, and we might as well be speaking Swahili. I can’t help but think that it’s a complete waste of time. No, it’s worse: it confirms the world’s judgment of the Church: we’re out of touch, we’re an irrelevant culture, like Mennonites or Hasidic Jews: meaningful only to ourselves. We assure them that there’s no reason to listen to the Church.

Our public gatherings are increasingly irrelevant to a world that is growing more distant from their Christian roots. It reminds me of fat guys in their tighty-whities in the grocery store: Ewww! I did not want to see that!

On the other hand, I can see two different kinds of public gatherings that could have real legitimacy:

The first is where we the church get together to do church business, and we acknowledge publicly that we’re not even attempting to talk to the people on the outside. Maybe we need to repent for something, or make prophetic declarations or whatever. That’s fine as long as we acknowledge that this is something private: “You’re welcome to watch if you want, but this isn’t about you; this is about us.” That, from my perspective, is occasionally appropriate. It’s like newlyweds kissing in public: if you stop and watch, it might be embarrassing, but we understand that newlyweds do that kind of stuff, and it’s OK.

On the other hand, if we’re going to try to communicate with the world, we need to speak in their language. Worship probably isn’t the right music; we need to learn how to sing about joy or friendship or love and maybe include stuff about how God thinks about us, and we need good musicians. We need to sing to the people, which is exactly opposite of a worship service where we’re trying to lead their singing to a God they may not [yet] know.

By all means, have intercessors at the street festival! But if they can’t act “normal” (defined as “not drawing attention to themselves”), then keep them in a dark room, out of the public eye. Open the door every once in a while and throw in fresh meat to keep them going, but don’t show them to a world we’re trying to communicate to; they won’t understand, and they don’t need to.

And for Heaven’s sake, please can we learn to speak English? The drunks passing the bottle on the other side of the meadow don’t understand “the blood” or “the Lord told me” or “get saved.” We’re speaking Cantonese among people who only understand French.

I am not, by the way, trying to dismiss power evangelism. I understand that people who experience the power of God are far more likely to listen to an explanation – in English – of why they’re suddenly shaking or why their back doesn’t hurt for the first time in years. But do it in a way that works for them, not for you.

Yeah, there are the odd exceptions, when God clearly directs. He told Ezekiel to wander around nude for a year and more: God’s as weird as His intercessors sometimes. But let’s not do the naked thing – literally or metaphorically – unless He clearly instructs us to. Gets a mite drafty in the winter.

This festival that provoked this rant broke almost every rule: the worship was great for the members of the Christian clique; the intercessors moaned and shook and shouted; the prayers prayed from the stage were thick with frightening shrieks and shouts and the brief “gospel message” was indecipherable, except to the “blood bought Saints of the Lamb, hallelujah, bless God!” If this had been behind closed doors, it would have been a fun time. For the blood-bought believers anyway

One old guy watching from the trees summed it up pretty well as he set his joint down long enough to put on headphones to drown out the preacher: “Are you with these wacko’s? I just don’t get why they’re here wrecking our park like this!”

And that’s all we did. We were in public in our underwear, talking to the passers by in our own made-up language. The onlookers saw and were embarrassed for us.

I wept for the loss of another opportunity to speak to the community.

Covenant And Control

The Bible is full of examples of covenants: 314 times in one translation. In fact, the Book itself is divided into two Covenants, and the two Testaments that describe them: Old and New.

In the church today, we use the term “covenant” sometimes (in some circles more than others) to describe our relationship between individuals, and between individual congregants and the congregation of which they are members.

Covenant is an agreement, at a heart level, to walk together. Biblical covenants are divided into a small handful of standard models: a marriage covenant, various covenants between God & His people, covenants between a king and his people, and specific covenants for a specific task. Biblically, covenant exists primarily between God and man, or between man and man.

In fact, the only place where an individual makes a covenant with a group is for rulership (anointing a king), and that does not have a NT parallel.

So when I join myself with a congregation, I can make a covenant with them according to one of these models; I can submit myself to their pastor to rule me as a king (probably inappropriate in the days of “the New Covenant”), or I can forge a covenant with individuals in the congregation (including the pastor), but there doesn’t seem to be any Biblical model for a covenant between me and a congregation, between an individual and an organization or a group. On the other hand, apart from the “church of the city,” the individual congregation is not a Biblical concept, so it makes sense that there is not a Biblical model for a covenant with a less-than-Biblical concept of a congregation.

In some ways, we treat our churches like we treat our favorite sports teams: we want ours to be “better” than the others, and we are offended to one degree or another when someone leaves our workplace, our favorite team, our church, to join with another “team” across town (or in the case of pro sports, across the country). We whine about free agency in pro sports because it encourages players to leave “my team” to join another team that more aligns with their goals (usually financial goals). When someone leaves my church to join another one, we talk behind their back. I know one church: when one family left his church to join with another, the pastor of the church they were leaving called up the pastor of the church they went to and demanded to know why he allowed that to happen!

We apparently feel we own them. Honestly, while I feel some sense of ownership towards the Seattle Seahawks, I don’t really own them. When they traded Percy Hawkins away a few months ago, some of us took that personally and indignantly. And that attitude is encouraged by sports pages and by the NFL, but the reality is that I’m not even a part owner: the owner continues to be billionaire Paul Allen, and he doesn’t answer to me! The real issue – if I’m a Seahawks fan – is that I miss his receptions, and that will be true whether I’m a Seahawks’ fan or the head coach.

My friend, and covenant partner, Todd recently explained to several of us in our church that he has been feeling God’s call to Mike’s church on the other end of town. I will really miss him: he’s come to mean a lot to me, and I have loved watching God work in Todd’s life. But I don’t have any more right to hold on to Todd than I do to Percy Hawkins: I’m not the owner or master of either, and that’s true whether I’m just another “member” or the “head coach.” God is Todd’s owner, and if He’s really calling Todd to cross pollinate with Mike’s church, then I am responsible to be excited for both of them!

We’ve developed this mentality that “my church” has some level of ownership of me: that if I leave this congregation for that congregation, somehow I’m being disloyal, to which, I say, “Balderdash!”

Sure, it’s possible that someone leaving my church is flaking on God and on me, that he’s just decided to forget his friends and become self-centered and find something that makes him feel happier. People change churches for those reasons and others all the time in this town, but those don’t count: these “shuffling sheep” probably weren’t ever “a part of” in their past church, and they won’t be significant contributors in the new one; don’t worry about them.

One day, God may bring Todd back to “my” church. But ultimately, God is the one who said “I will build My Church and the gates of hell will not stand against it.” Todd’s trade may have been orchestrated for Todd’s good, or for Mike’s, or for the good of others in that congregation; He probably does not orchestrate Todd’s life for my convenience.

There are two issues here: covenant and control. If I’m in a covenant relationship with Todd, then it doesn’t matter if he’s attending this church, or the one across town: we have a commitment to each other that transcends issues like “this makes me feel better.” But if I try to control Todd’s choices – whether I’m his pastor or just another member of the congregation – then I’ve moved out of covenant relationship into a controlling relationship, and that would be a serious problem.

The Failure of Thomas is Among Us

The apostle Thomas has become famous. We call him Doubting Thomas. There. That’s a good tidy label. Now we’re done with him, right?

No, we’re not done with him. In fact, I believe that Thomas’s sin is one of the most prevalent sins in the church today, and one of the most dangerous if we want to move on with Christ.

The heart of Thomas’s famous sin was that he didn’t believe the testimony of the other apostles about the resurrection of Jesus. His position was, “If I don’t see it, then I don’t believe it.” We can’t pick on Thomas exclusively; the rest of the apostles had just done the same thing: not believing Mary when she told them about meeting Jesus in the garden. And then they refused believe the boys who had met Him on the road to Emmaus.

That’s where a whole lot of the church is. “Sorry, I haven’t seen what you see. I don’t believe it.” We might be talking about Bible truth or moral conduct or the work of the Holy Spirit ; the issue is that we don't believe what someone else has seen, but we ourselves have not (yet) seen.

I’ve seen Thomas’s sin often when judging other believers. Recently, I had reason to be involved in an online conversation with some self-appointed judges of America’s theology. I know: futile conversation, and mostly it was, but it illustrated this disease: “Unless what you’re teaching lines up with my beliefs, I won’t accept it, even when it’s supported scripturally.” I once spoke with a man about an area of moral weakness. “Everybody tells me I have blind spots, but I just don’t see it,” he replied with a straight face.

How many times have we seen this when God does something new or unusual: Someone we know experiences something new and unfamiliar (gold dust, laughter, shaking, or just a new understanding of an old passage of scripture), and many believers shout “Oh, that can’t be God!” Wait! Your brother, your sister, have just told you what they experienced and you don’t believe it? Or perhaps a father among us declares a new truth that we haven’t known before, and we reject it as unfamiliar. I’m not talking about receiving heretical doctrine from people who would compromise the gospel of Christ: in fact, that is about the only thing we’re to judge and reject. We, on the other hand, have taken the example of the Bereans to a completely unhealthy, intellectual extreme that takes us into the realm of rebellion and isolation more than it protects us.

I can’t tell you how many times I’ve seen pastors declaring a Biblical truth to their people, and the people won’t see the truth they’re being taught. We join in the self-sufficient sin of Thomas: “If I don’t see it for myself, I won’t believe it.” It happened in the Book of Acts, when Peter was out jail. It happened when the boys on the Emmaus Road reported home, and in that context, Jesus chews out the apostles for not believing someone else’s experience: “He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen.” (Mark 16:14)

And that’s the heart of the issue: we won’t believe someone else’s word, someone else’s experience. Put into spiritual language, we won’t believe or receive the testimony of our brothers and sisters. And judging from his reaction in Mark 16, that’s not acceptable to God! Sure, there are screwballs trying to hoax us (think of the emails you’ve received from Nigerian princesses) but God has equipped us to avoid being hoaxed.

There are at least two reasons why this kind of Thomas-type fear is inappropriate:

1) God has made us to be a community, not a bunch of isolated individuals. “We are members of one another,” is how the NT says it. That means that I’m not complete without you, and I cannot hear all that God is saying to me by myself. I need you to hear some of it.

2) God has given us a tool – a weapon, if you will - to be able to distinguish the truth from the lie. It’s called discernment, and He requires us to use it. Discernment is a gift of the Spirit; it is not a gift of a suspicious mind. It requires exercise, but with this gift, we are able to discern good from evil, truth from the lie. This is not about “I know and understand;” this is about hearing the echo of truth from the Spirit of God about whom Jesus said, “He will guide you into all truth.” The capacity for discernment is His responsibility, not ours: He expects us to recognize the truth when we’re faced with it, even when it’s weird, and He equips us for that work from His Spirit.

A pair of brief testimonies of my own: recently, I was faced with a tough decision. I had difficulty seeing through all the emotional clutter to understand the direction God was pointing; both the “where” and the “when” of the issue were beyond me. So I asked a handful of folks with whom I have a covenant relationship. They were unanimous in their counsel: this is the direction and now is the time. I still didn’t see God’s direction myself, but I trusted their counsel, and made the decision. In hindsight, they were completely accurate, and had I not listened, I would have made a very bad decision, which would have hurt both me and my family.

Second: some years ago, I was faced with some very unusual people, who were behaving very strangely in church, in their “renewal service.” Their behavior – which I am omitting intentionally, as it is not the point – set off every alarm in my mind, but my spirit was at peace in the midst of it: I concluded that this – as strange as it was – was God. The next several months proved it right: my mind had missed this one, but my spirit had recognized His spirit in this.

So here’s the bottom line: God has equipped us to discern the truth from the untrue, and He requires us to exercise it: with that equipment, He expects us to receive the testimony of our brethren: if they have experienced something in God, if they give us their testimony, we are expected to receive it: when they grow, we are to grow with them! Yes, we discern, and yes, we throw out the garbage (and there’s plenty of that!), but we must receive the truth when our brothers and sisters share it with us, even if we don’t see it ourselves.

The Priests Profane the Sabbath.

It will be easy to misinterpret my thoughts here today. I’m going to challenge some of the favorite beliefs of the Pharisaical spirit of today. There are a number of statements that have often come in this context which I am not saying here: please don’t hear more than I’m saying. And I’m only describing one side of this debate. Feel free to add comments with another side if you like.

Yet again, the Pharisees were angry with Jesus and how much freedom He gave His boys.

At that time Jesus went through the grainfields on the Sabbath. And His disciples were hungry, and began to pluck heads of grain and to eat. 2 And when the Pharisees saw it, they said to Him, "Look, Your disciples are doing what is not lawful to do on the Sabbath!" 3 But He said to them, "Have you not read what David did when he was hungry, he and those who were with him: 4 how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests? 5 Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless? 6 Yet I say to you that in this place there is One greater than the temple. 7 But if you had known what this means, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless. 8 For the Son of Man is Lord even of the Sabbath." (Matthew 12)

This is a story about profanity, which is to say that it’s about some folks profaning what is sacred to someone else. It’s all about being offended in the name of God, and how Jesus deals with that.

1. The boys offended the Pharisees because they broke – not God’s law – the Pharisees’ interpretation of God’s law.
2. The Pharisees’ response ticks Jesus off. The text doesn’t say if He was angry, but He certainly does get confrontational in His response.
3. Clearly, Jesus’ response offends the Pharisees. In fact, that seems to be part of His purpose here. Judging their response to His next miracle, He succeeded.
4. His response describes how the priests profane the Sabbath that they serve, by obeying the very Law that the Pharisees are whining about.
5. His bottom line is in the last verse: the focus here is not about keeping the rules, but about recognizing the True Authority when He walks among us.

But first and foremost, I see Jesus defending His boys, and I’m impressed yet again. When our people are attacked or accused, perhaps particularly when they’re attacked by a religious spirit, it is our place to defend them.

More important to today’s conversation is how Jesus handles the Word in His defense of His boys. He does refer to the Word, but He handles the Word it in a completely different manner from what I see among preachers and pastors and other Word-handlers today.

I’ve been taught that there are two basic ways to handle the Word today: Deductively, where I hold certain beliefs, and I go to the Word to find either teaching or examples that support my beliefs, and Inductively, where I come to the Word and sit under it in order to let it speak to me.

Jesus does neither. He takes a story of men running for their lives, of men acting in desperation. Apparently there is a third way to handle the Word: prophetically. The Spirit of God – whose job description includes guiding me into all truth – apparently thinks He has the authority to grab scripture out of context and bring fresh revelation from that.

Jesus, whom John says is the Word incarnate, uses that story – completely out of context, mind you – to confront well-established religious doctrine: principles that are pretty well beyond questioning. That’s a tough assignment already, but more than that, He actually expects them to understand the principles of the Kingdom based on that out-of-context story taken from the history books they teach others from.

A brief digression: I am not Jesus: I am not the Word incarnate, so I don’t have the same authority to wield His Word. I probably want to reserve the bulk my out-of-context revelation for personal conversation between myself and my Heavenly Lover. Certainly, I’ll need compare my newly-found revelation to the whole of scripture before releasing it publicly. And comparing my revelation to church history may guard me against some of history’s favorite heresies. Let’s not be stupid here.

But Jesus doesn’t stop there: the Son of God, the Word Incarnate, brings to their attention an example of the Word contradicting the Word. Nowadays, we run and hide from apparent contradictions in the Word, and as a result, the world thinks us shallow and ignorant; I’m not sure they’re wrong. Jesus seems to seek those apparent contradictions out, and He wields them as a bludgeon against the religious spirit of the Pharisees, while He teaches his boys spiritual principles they couldn’t learn from those religious leaders. He doesn’t explain the answer at all, so it looks like the question is more valuable than the answer.

So Jesus, who is my example, shows me several things in this story:

• Defend your friends, even against religious leaders. (Note to self: “religious leaders” does not equal “spiritual leaders,” but that’s for another day.)
• Let God speak from His word, even if what He’s saying is completely different from what your religious leaders have taught you. Don’t be the Pharisee. Don’t follow the Pharisees.
• Don’t hide from contradictions and things hard to understand. God often has secrets hidden there. Asking the questions properly – and specifically not having all the answers – is often the right position.

Conclusion: we must obey God rather than men. We need to be in community in order to guard against heresy, but heresy is maybe not as much of a danger to the development of disciples who know the Holy Spirit as religious traditions may be.

Comments?

Authority is Always Given, Never Taken

I figure that you and I can have two kinds of conversation: we can talk about the weather, or we can deal with the real issues of life. The first is easy; the second is kind of scary.

When we’re talking about real life, we’re not just talking about life in general. We’re talking about, among other things, your life and mine. And one of the dangers in that kind of conversation is the reality that you may see something in my life that needs to change. Maybe I’m not living up to the standards that I talk about, or maybe I’m disobeying the Word, and you see it.

But you can’t speak into my life unless I let you, unless I give you that authority. No, that’s not right: you can talk all day long, but unless I give you authority to speak into my life, I’m not going to be changed by what you have to say.

You can’t take that authority; it doesn’t matter if you are in the right and I am in the wrong. If I have not granted you authority to speak into my life, then your words are by definition without authority, and are powerless.

Likewise, I cannot take authority in your life if you haven’t given it.

There are people in “positions of authority” in my life. I must honor either the position, or the person holding the position, by giving them authority in my life, or else they have none. . The fact that you’re my boss means you should have authority to speak to aspects of my life and behavior, particularly during work hours. The fact that you’re my pastor means you should have authority in many areas of my life. The fact that I’ve invited you to speak into my life means that you should have such authority with me, but unless I decide that your word is authoritative to me, all is lost

I think we’ve lost track of this in our culture, though many foreign cultures seem to have a handle on it. Here, however, we have employees who disrespect their bosses and disregard their instructions, which leads to either fired employees or busted businesses. We have church members rejecting the instructions and teaching of their pastors and leaders, which results in stunning immaturity and moral failure.

Often, our employers, our pastors and leaders know the answers to our questions and failures, but whether they tell us the answers or not, it seems that the result is the same. The reason is that we have not submitted ourselves to their leadership, we have not given them the authority to have those answers in our lives.

And similarly, often times we can see a friend whose life is heading towards a shipwreck, but if they have not given us authority to speak into their lives, we cannot change their course, and their destruction is inevitable.

The challenge is that authority cannot be taken; it must be given, and in reality, it must be earned. Often, we expect that we already have the necessary authority based on our position, or on our superior knowledge or experience, and we speak up: “Let me tell you what’s wrong with you,” forgetting, or ignorant of, the fact that we must be given authority in someone’s life.

We cannot take authority; we can only be given authority.

The Gospel According to Zelda

My kids are experts at videogames, as are their peers. I don’t know anyone of my generation that plays the kind of games that the teenagers do, so I took on The Legend of Zelda: Ocarina of Time. My daughter is my tour guide through Zelda’s lands, and she coaches my battles with the bosses, but she still thinks it’s strange that her fifty-something dad is playing Zelda.

I’m playing the game for several reasons, but I think God has other reasons. For me, I want to have fun, yes, but more than that, I want to understand the mindset of the games because it influences their culture and generation: I want to understand that influence; after all, that generation is already assuming the leadership of the Church in North America.

I’ve been learning some really interesting life lessons from video games. Zelda, at least, encourages values like teamwork, curiosity, persistence, loyalty. But did you know that Zelda is an excellent training tool for learning about spiritual warfare? I was stunned!

Think about it: these games – Zelda included – are all about moving into a new territory, overcoming the enemy in those places, learning lessons, discovering treasures, and finding weapons in the new territory, taking out the big boss (the stronghold), and then finally occupying the territory. Along the way, we get shot at, we overcome enemies; if we fail the test, then we go back to the beginning of the level (“Game Over”) and we try again. If we succeed, then (usually) we’re given back our “life points” (we’re healed) and we emerge a more formidable warrior.

That strikes me as a pretty good picture of the real world, or at least one aspect of the real world: As we grow, God brings us into new territory – like He did with the Israelites in Exodus, but the new territory has not been pre-conquered for us.

Our job – like in Zelda – is to run around discovering what is waiting for us in the new territory: what opportunities, what weapons, what enemies, what treasures. We capture the treasures, pick up and learn the weapons, overcome the enemies, and grow in experience and strength through the whole experience. Eventually we confront a substantial enemy (the “big boss” of the level) and it takes everything we have learned and every weapon we’ve found to overcome him, but when we do, his plunder is ours, his territory is now ours, and we are more formidable than we’ve ever been.

When Israel had conquered Canaan, they suddenly had a homeland for themselves that was among the richest in the world. When we conquer the enemies and landmines in the territory that God gives us, we have new wisdom, new strength, new influence. Obstacles and temptations that would challenge and threaten us are suddenly insignificant. Life blooms around us, and people and ministries are strengthened by our presence in their lives. It takes everything we have, but the reward is worth the cost!

Besides, we have the Holy Spirit to guide us – like my daughter is doing for me – to help us find the enemies, to show us the weapons and the treasure caches, to guide us along the way. We can do this!

Impending Battle

Over the past few years, the Lord had been speaking of an impending battle. One of His illustrations has been this picture from The Horse and His Boy, at the end of the Narnian army's march to the battlefield in Archenland:

Here, the army halted and spread out in a line, and there was a great deal of rearranging. A whole detachment of very dangerous-looking Beasts whom Shasta had not noticed before went padding and growling to take up their positions on the left. The giants were ordered to the right. The archers, with Queen Lucy, fell to the rear and you could see them bending their bows and then hear the twang-twang as they tested the strings. And wherever you looked, you could see people tightening girths, putting on helmets, drawing swords, and throwing cloaks to the ground. There was hardly any talking now. It was very solemn and very dreadful…

For a season, we've been preparing for a great battle that is yet before us. What you're seeing now is the first skirmishes of that battle already upon us. It's like God is bringing His reluctant army into warfare little by little, toughening us up, preparing us for the bloodshed to come.

Since you are a warrior born, and since you are always drawn to a battle, you are one of the first to experience the fight. You have surrounded yourself with warriors, and so you see many of your friends beginning to encounter more of the enemy.

This is the purpose of God, this is His plan: that you would not shrink from the battle, that you would cause more casualties than you take, that you would learn to be healed quickly and to heal those around you quickly, and that you would leave behind you a very wide swath of demonic corpses as you take the battle to the enemy.

This is your destiny! Draw your sword! Throw your cloak to the ground! Let's go to war.

We Have Entered A Dangerous Season!

Some time ago, Chuck Pierce released a prophetic word that said in part, “The enemy would like to knock your legs out from under you and drive you off of your path,” and “The confrontation of the enemy is at hand. You must be filled with praise to enter into that conflict ahead. War is stirring in your midst. War is rising,” and “We are entering very dangerous times. This is a time of opportunity, yet a time of danger.”

I can’t tell you how many people I know that are walking in those times right now. I know I have been, and – as warfare generally is – it’s been hard to keep my perspective in the midst of the battle.

Recently, the Lord reminded me of the promise, “Behold, I have refined you, but not as silver; I have tested you in the furnace of affliction.” A lot of the church is experiencing the refining.

In reality, however, I’m not sure that this one is for the whole church. It seems that this fight is for the Calebs among us: “Then Caleb quieted the people before Moses, and said, ‘Let us go up at once and take possession, for we are well able to overcome it. If the LORD delights in us, then He will bring us into this land and give it to us, a land flowing with milk and honey. Only do not rebel against the LORD, nor fear the people of the land, for they are our bread; their protection has departed from them, and the LORD is with us. Do not fear them.’ ” (Numbers 13:30, 14:8-9, also quoted by Chuck Pierce).

A bunch of us are in that battle now: we’re being hit and the people around us are sometimes being hit even harder. The enemy is not stupid: he knows that sometimes the easiest way to take down a warrior is to hit the people that the warrior cares about. He also knows that hitting our families is terrifically discouraging, and if he can discourage warriors, then he doesn’t have to face us in battle.

It’s like 1 Samuel 30: where the Amalekites hit David’s home base of Ziklag while the warriors were out killing bad guys; they took their provision, their families, their future and their promise. “Then David and the people who were with him lifted up their voices and wept, until they had no more power to weep.” That’s pretty serious grief, and there are a number of people in the church that are suffering like that.

David, in contrast, is our example. After grieving, “David strengthened himself in the Lord his God.” Grief is fine, it’s appropriate, even valuable. But if we stop with grief, we’ll soon end up in self-pity or bitterness. We must move on to strengthening ourselves in the Lord.

The result was that “David recovered all that the Amalekites had carried away, and David rescued his two wives. And nothing of theirs was lacking, either small or great, sons or daughters, spoil or anything which they had taken from them; David recovered all.”

There is no battle, whether spiritual or physical, that is without spoil, without booty that can be taken, must be taken, by the victor. The enemy fights for our attention, our hope, our vision. If he takes those, he is victorious: that’s how he can tell he has won: he has plundered our treasures.

That’s the spoil that we bring to the battle. But the enemy is at risk as well. He has brought captivity, disease, poverty to the battle. If he loses, then captivity and disease and poverty fall to the forces of those who have taken part in the battle. It is our privilege, it is our duty, to take the plunder, and to use it for righteousness.

You know people around you that are wrestling with disease and discouragement, who are under the heaviest attack in this battle. If you leave them there alone, they will be casualties, and the enemy will turn next on you. If you join with our brothers and sisters, and help them keep their hope, their vision, their eyes fixed on Jesus.

Some of us are in the midst of the battle, in the furnace of affliction right now. If we fight alone, we’ll likely fail; then we will have fought in vain, and the enemy will be unhindered as he trains his sights on those we’ve sought to protect.

We certainly must keep our eyes on Jesus in the fight, but we will do that better if we stay in relationship with the other members of our squad, our battalion. If we can receive their support, their encouragement, their reinforcement, then we will overcome, and they will overcome.

And we’ll share the plunder together.

(With thanks to Chuck Pierce, Trevor Macpherson, and Bill Johnson)

Invest Yourself in Your Community

It had been only three or four days since I heard first whisper to me, “Seek the welfare of the city where I have sent you,” and in those few days, two other people have come to me with the same message. They’re the first two people who have brought that particular verse to me in more than a decade.

Jeremiah 29:3-9: “Thus says the LORD of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon, ‘Build houses and live in them; and plant gardens and eat their produce. ‘Take wives and become the fathers of sons and daughters, and take wives for your sons and give your daughters to husbands, that they may bear sons and daughters; and multiply there and do not decrease. ‘Seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf; for in its welfare you will have welfare.’ “For thus says the LORD of hosts, the God of Israel, ‘Do not let your prophets who are in your midst and your diviners deceive you, and do not listen to the dreams which they dream. ‘For they prophesy falsely to you in My name; I have not sent them,’ declares the LORD.

There is a commonly held opinion in the church today that we are now raising the last generation that will live on this planet, that the end of this world is near and that Jesus will soon come back to collect His bride and take home to Him in Heaven. I’ve known some young believers who jokingly engage in “Rapture Practice”: standing outdoors and jumping towards heaven, arms outstretched, as if to be taken heavenward any second.

And I’ve heard some Christians grow frustrated with the leaders of this world, and write them off with, “Aww, they can have it!” the clear implication being that they are soon to abandon this world for the next. I remember old hymns by the names of “I’ll Fly Away” and “I’ve Got A Mansion, Way Up Yonder.”

On the other hand, there are other believers who live from day to day, not paying much attention to the imminent return of Christ, or to the degradation of the world around them. Some display a measure of irresponsibility, but most live as members of society, holding down a job, raising a family, making mortgage payments, and attending church faithfully. Whether they believe in an imminent rapture or not appears to have no visible bearing on their behavior. They’re the same today as they were ten years ago, and the same as their fathers were thirty years ago.

Both groups are in error, of course; the “Steady Eddie’s” for ignoring the approaching Day, and the Rapture Fanatics for ignoring their assignments on Earth.

The writer of Hebrews encourages us to be away of the drawing near of that day, and to make changes in our lives accordingly:

Hebrews 10:24-25: And let us consider one another in order to stir up love and good works, 25 not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching. (emphasis added)

The way I see it, we’re supposed to live for heaven, but we’re supposed to live on earth. We live with our eyes on our Heavenly Father, but our hands on the work that He’s given us to do on this earth.

Scripture is given, you recall, as an example to us. Daniel is an example:

Daniel 2:48-49 Then the king promoted Daniel and gave him many great gifts; and he made him ruler over the whole province of Babylon, and chief administrator over all the wise men of Babylon. 49 Also Daniel petitioned the king, and he set Shadrach, Meshach, and Abed-Nego over the affairs of the province of Babylon; but Daniel sat in the gate of the king.

And Joseph is an example:

Genesis 41:39-45: Then Pharaoh said to Joseph, "Inasmuch as God has shown you all this, there is no one as discerning and wise as you. 40 You shall be over my house, and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you." 41 And Pharaoh said to Joseph, "See, I have set you over all the land of Egypt."

42 Then Pharaoh took his signet ring off his hand and put it on Joseph's hand; and he clothed him in garments of fine linen and put a gold chain around his neck. 43 And he had him ride in the second chariot which he had; and they cried out before him, "Bow the knee!" So he set him over all the land of Egypt. 44 Pharaoh also said to Joseph, "I am Pharaoh, and without your consent no man may lift his hand or foot in all the land of Egypt."

There’s a verse that I’ve been puzzling about for a long time. Finally, with this command of “Invest in your community, Son,” it begins to make sense:

Luke 19:13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. (KJV)

A newer translation says it this way:

Luke 19:13-14 So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.' (NKJV)

The English word “occupy” is a military word; it means you’ve already conquered the territory, now keep it governed for the new rulers. The Greek word for “occupy” or “do business” is pragmateúomai and it is a business term, but it’s a term of ownership, not busywork. It means both “Be engaged in a business for profit,” and “be occupied with reference to the affairs of state.

God is looking for a gain, a profit, an increase from us, which means that we must invest the resources that He’s given us into the people and circumstances that He’s placed around us.

Clearly, He’s not looking for money from us; “You can’t take it with you” clearly applies, but having money is a fine way to accomplish a profit in terms of lives, of influence, of relationship. Have you noticed how much influence the wealthy have as compared to the poor?

So the command is to invest in the community that God has placed you into.

‘Build houses and live in them; and plant gardens and eat their produce. ‘Take wives and become the fathers of sons and daughters, and take wives for your sons and give your daughters to husbands, that they may bear sons and daughters; and multiply there and do not decrease. ‘Seek the welfare of the city where I have sent you….’

Our place is to be in the world, not of the world. The other half of that, of course, is to be of Heaven, but not yet in Heaven: we have a job to do here.

T.B.I.

I’ve become aware recently of a great trend that has no doubt been part of the American church for a long time. It’s the making of irrelevant and meaningless excuses.

The other day, I was counseling with a man who had managed to get himself addicted to a particular brand of sin. I’ll call him Bob for convenience sake. Bob and I were discussing some of the action that he needed to take if he was going to free himself from his sin. To be fair, the course of action was a challenging one, but he and I both agreed that it was necessary if he was going to get free. And then he pulls out the excuse from hell:

“But that’s so hard!”

When I hear that excuse – and I hear it often – I groan inside. Bob’s right, of course: it will be difficult. But then it’s a difficult task he proposes: extricating himself from persistent sin to which he has been enslaved for some time.

The problem with that excuse is that it’s true, but it’s irrelevant. Yes, it is a difficult road he proposes, but so what? The choice, contrary to Bob’s evaluation, is not between “that which is hard” and “that which is not hard.” Rather, it’s between “continued enslavement” or “freedom.” Freedom, by nature, requires hard choices.

Both roads are difficult, of course, but our flesh is eager to agree with the enemy that the road to freedom is hard. The devil is not particularly forthcoming when it comes to acknowledging the trials of enslavement or addiction.

I’ve come up with a response – for my own amusement – to those excuses: TBI: True But Irrelevant. I’m fascinated by the number of times we come up with excuses to obedience that are true, but completely irrelevant to the heart of the matter.

Recently, I was talking to a businessman who is faced with some challenging circumstances in his business; I’ll call him Henry. He has some tough decisions to make if his business is going to make it past its current challenges. Recently, Henry made some decisions that represent something of a moral compromise; not a big one, but they mean that he’ll break his word to some people who count on his truthfulness. We were talking about his business, and I brought this up. His was to explain why he “needed” to make this compromise and why it wasn’t really that bad. “I didn’t have any choice! We have a problem in the company!”

TBI.

Yes, it's true, Henry does have that problem in his business, and yes, this morally compromised decision will help solve some of those problematic symptoms in his company. But that doesn’t change the fact that it’s still a moral compromise: Henry is still breaking his word. He’s still betraying a trust, and this decision will make it harder for his staff to believe his word in the future, and I believe it will distance his business from God’s blessing.

I’m making the choice in my own life to attempt to escape this trap, to not offer irrelevant, self-centered excuses to the things that my relationship with Christ require. I’m going to attempt to deal with the issues of what is required of me, by God, by the people around me, by my circumstances.

You can pray for me.

The Gospel Has Two Wings

I have an interesting family. My immediate family consists of two adults, a flock of energetic kids, a dog, a cat an a handful of birds. One of the birds, whose name this week is Chiquita, has recently taken for herself the position as head of the household; she has learned how to work the lock on her cage, and she gets herself out and flies around the room from time to time. I figure it’s good exercise for her wings, not to mention her heart.

We’ll come back to her shortly.

My extended family gets together often, to celebrate whatever is handiest for celebration, and it’s not infrequently that we have fifteen or twenty people gathered in my parents’ house, and when we gather, the house if filled with laughter and energy.

As you might imagine, there’s a lot of talk. Most of it is about family things or community things, or peoples’ lives, and it’s an expression of care for each other. We tend to steer away from the three social unmentionables: politics, religion and sex. I appreciate avoiding the latter conversation, but I am intrigued by the former two. We have a huge spectrum politically in our family, and a fair breadth religiously as well.

One brother-in-law has a position working for a liberal politician in a liberal community, and he seems to have political and religious beliefs to match. The other one gives the impression of being a right-wing republican and religious fundamentalist. My problem is that both are brilliant men, better thinkers than myself, and both are gentle and well-spoken – well, most of the time.

When I listen to my conservative brother, I hear opinions like “Why are we surprised that so much is going wrong with our schools when we’ve banned prayer, banned any discussion of God or of right and wrong and encouraged kids to do whatever they feel is right”, and I understand his point: there is an absolute right and wrong, and his name is Jesus, and when we lose sight of him, we lose direction in our culture.

Then my liberal brother opines about how morally evil our culture is because of the inherent disrespect for the poor and weak among us, and I remember how God values the poor, and I understand his point: a religion or a politics that ignores the poor cannot be morally upright no matter how many bible verses they quote.

An over-simplification would say this:

1) The liberal church says, “You can’t love God if you don’t care for the less advantaged folks.” It’s about mercy. For example, the abortion issue is about people who are victims, people who are in a bad way and need some help getting out of it.

2) The conservative church says, “You can’t love God if you don’t live right in relationship to God.” It’s about right and wrong. From this perspective, the abortion issue is about taking responsibility for your actions, and about killing babies is not a good solution.

Neither quotes James, but they could: “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.”

I don’t really like conflict or relational tension, and I see a fair bit of it when our family has these conversations, but I can’t get rid of this feeling that they’re important dialogs. If I take the traditional conservative position, then I need to either dismiss my liberal family members as irrelevant or uneducated – and they are manifestly neither – or I must admit a flaw in my position and in the logic that I use to defend it. The same is true if I hold to the traditional liberal position: there are some good-looking truths on the other side of the aisle, and I need to either abandon my traditional liberal position to embrace them, or I need to dismiss both those truths and the godly men and women who hold them as religious kooks. That doesn’t work for me.

James seems to have it right: there are two halves to pure and undefiled religion:

1. Helping widows and orphans (having a heart of mercy for disadvantaged folks), and

2. Keeping myself unspotted from the world (making right choices and living in right relationship with God).

I know a bunch of churches that preach the necessity of being right with God. If you were to press them, they’d acknowledge the need for mercy to the poor, but in reality, far more of their church budget (and their sermon content) is invested in “right wing” values: evangelism, moral choices, particular moral evils in our society. And I know several churches who are so invested in the homeless, in the rights of women, or of social outcasts, or of the victim-of-the-week that they seem to overlook the necessity for salvation by faith, or the reality of eternal judgment.

This is where I come back to Chiquita, our little escape artist. It seemed to me that God brought her to my mind as I was thinking about these things. When she makes her escape from the cage, she spends the next several minutes working hard to break the sound barrier flying around our living room, flapping furiously to keep out of our reach if we try to put her back where she belongs.

I felt that God was saying that His church has two wings. We tend to emphasize one wing or the other: So many of the left-winged among us have declared forcefully that if we don’t love the poor, we can’t love God, and they’re right. And the right-winged among us have emphasized that if we don’t live according to God’s standard of right and wrong then our love for the poor is empty works, and they’re right, too.

Just like Chiquita can’t fly furiously around the room with only her left wing or her right wing; she needs both wings to fly. With just one, she’d flap furiously in little circles, and those watching would either laugh or weep.

We, the church, have been stupid. (This is my blog, remember, and my opinion!) Most of us, and most of our churches, have focused on one wing or the other, and we’ve so completely missed a good portion of what’s on God’s heart. Why do you think it is that the groups with the most of God's power (as in healings, signs and wonders) are the groups with both wings in action? If we stay in a “one wing dominant” position, we too will flap around in little circles, while hell laughs and heaven weeps.

So what do we do? My recommendation is this: figure out which wing you identify with (that shouldn’t be very hard, really). Don’t abandon it, but make plans to add the strengths of the other wing into your life and ministry. If we're part of a bible-believing, then we need to get involved personally with feeding the poor or helping the homeless, or something similar. If we're part of a socially-conscious gathering, then we need to add a focus on the gospel in evangelism or missions, or the like.

Come on, folks. We need both wings to fly.

It's My Turn

For the years, I've had the privilege of being part of the sending community for scores of short term and a not a few long-term missions trips. I can't tell you how much I've valued that, and how much richer I am for having had that experience!

But now it's my turn. OK, so it's a little turn – only about a week – and I'm not even leaving the country, but it's something of a missions trip! I'm excited! Let me tell you about it.

Early in August, two friends and myself will drive to San Francisco, California, the garden from which the hippie movement sprouted during the "Summer of Love" exactly 40 years ago. It's our belief that the revivial that God started – known in the media as "the Jesus People Movement" – degenerated into the hippie movement: the knowledge of the love of God was corrupted into the casual sex and casual abortions of "free love"; the experience of the Holy Spirit was replaced by a drug culture that shouted, "Turn on, Tune In, Drop out!"; the Spirit of Revival was traded for war protests and campus riots.

In other words, the revival that had been handed to us was dropped, and the move of God was usurped by a move of the flesh: what came about contained some of the same seeds, but at least partly because of the mishandling of my generation, those seeds fell into poor soil. Yet again, Jesus' parable of the Four Soils in Luke 8 makes a whole lot of sense: the Jesus People from Haight-Ashbury fell victim to the weeds and thorns of Jesus' parable, and were turned aside from fruitfulness by many "cares, riches, and pleasures of life."

I'll be traveling with Trevor Macpherson and Todd Adams, and those of you who know these two Godly Yahoos know that their presence means an interesting, if intense, time together. Our goal is to meet with other leaders from the Jesus People revival of the early 70's and strategize how to avoid similar mistakes as we hand the leadership of the current revival to the men and women of the next generation.

We'll conclude with a very large gathering in Golden Gate Park repenting for these and other failures, celebrating the marriage of some of the leaders of the next generation (can you imagine? an outdoor wedding!), and bringing invitation to the denizens of the park for a Wedding Supper. Sounds pretty ostentatious, doesn't it? It does to me too, but that's what we feel like God is calling us to do.

On the way back, we think we can attend church with Graham Cook (Sunday morning) and Bill Johnson (Sunday night), if we plan our trip right. We'll be back home by the middle of August.

You can find similar thinking to ours here: http://www.realsummeroflove.com/

So we're looking for support. We don't particularly need financial support, though if you want to, you can invest in the trip; you can ask us how. What we really need is prayer, and lots of it. First, if you're aware of any ways that you personally have short-cut the legitimate move of God in your own life, please join us in repenting for those sins: that's the main thrust of our trip. Beyond that, we'll treasure prayer for our safety, for divine appointments, for wisdom and humility in the meetings, and anything else you can think of. Please don't hesitate to share what you're hearing in prayer with us, too.

Who knows? This may be just a wild hare of a fifty-something "aging hippie" and his buddies. On the other hand, we think that our Father is up to something, and we want to see if we can help Him, or at least watch Him, in His work. Anybody can do nothing; we'd like to do something. Even if it’s weird.

Thanks so much. You're a real blessing!

Mercy out of Control

It seems that the history of mankind can be described as a rush from one extreme position to another, like a pendulum gone. We’re doing it again.

For the past several decades, we’ve lost track of the promise at the end of James 2:13: “…Mercy triumphs over judgment.” For the past several decades, the church has earned a reputation as a house of judgment and intolerance, of narrow-mindedness and bigotry. Frankly, we’ve earned the reputation.

You’ve may have noticed, however, that the pendulum is swinging back, as is its wont. There are several changes that are happening in the church that reflect the pendulum’s return: one that I have observed over the past several years today is a rise, an increase, in the expression of mercy gifts among individuals in the church. It’s one reflection of the change in direction of the church: we’re becoming less judgmental, and more merciful.

We certainly need that change. The bad news is that the world has judged the church for being judgmental and out of touch, and that judgment has been appropriate. The good news is that the church is changing her heading, but it seems that we’re headed for increased turbulence with the corrections we’re making, not toward calmer waters.

The increase of the gift of mercy within the church, has not been well documented, and indeed it’s difficult to document and to analyze. You may or may not have seen what I have been observing for the past year; it is indeed subtle. Allow me to state my point fairly directly, and you can make your own observations.

Our text, then, is Romans 12:6-8:

“Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.”

First, let’s agree that mercy really is a gift, and by divine command, it is to be exercised with “cheerfulness” (literally hílarós, a root word that has become “hilarity” in English).

It’s my observation as one who has been a part of the church for a bunch of decades, that there are more people in the church now than there were a decade ago who are gifted with mercy, and the gift is more respected than it has been before. The church is more aware now than perhaps ever of the need to respond to sinners with understanding and empathy rather than a good clubbing with Old Testament Law. Our services often focus on meeting the needs of “pre Christians” rather than discussing sin and its consequences for “sinners.”

We have softened our approach to people-different-than-ourselves, and even many of our street evangelists are asking questions or meeting needs more than proclaiming judgment on street-corners.

That much is good.

The context for this growth in mercy, however, has been neither cheerfulness nor hilarity. The mercy that is growing in the church is growing without having been disciplined, it is mercy out of control, and it is becoming a destructive force in the church.

Pastors and other leaders are finding themselves confronted by their congregations for being too stern, too strict when confronting sloth or sin. Church discipline – ever the touchy subject – has become anathema: we’re afraid to go there.

Often, the confronter is motivated at least in part by mercy: let’s not be too harsh. But it’s mercy out of control, mercy without discipline behind it, mercy without maturity. The resulting of the conversation – a pastor afraid to speak the truth – is not normally considered a step toward maturity. This is mercy guided by ignorance or (worse) rebellion.

For example, a friend of mine leads a worship band, and her drummer was getting lazy. He’d use the same riffs for nearly every song, and his playing had gotten boring: he was stagnant and worse than that, he was content with being stagnant. As the leader, she had spoken to him a couple of times privately, and they’d agreed on certain goals, and on the means to achieve those goals.

Once during rehearsal, he drifted back into his old, stagnant patterns, and she needed to remind him of the standards they had agreed to. But when she did, she was surprised to find several other members of the band getting in her face about how she had “judged” him. The other members thought they were being “merciful” (and indeed, they are known to be merciful people), but because their mercy was un-tempered by self-control, it brought division, not unity to their band. This was mercy guided by self-indulgence.

In 1 Samuel 15, God sent king Saul to destroy the Amelekites, with specific instruction to kill everything:

“But kill both man and woman, infant and nursing child, ox and sheep, camel and donkey.”

Saul musters the army and conquers the enemy, but instead of obeying God, he shows mercy:

“But Saul and the people spared Agag and the best of the sheep, the oxen, the fatlings, the lambs, and all that was good, and were unwilling to utterly destroy them.”

Sure, there were other motivations; greed come to mind, but the act was merciful, whether it was mixed with lesser values or not.

The story concludes with God judging Saul, not because he was merciful (who is more merciful than God?), but because Saul’s mercy was undisciplined, and the fruit was disobedience. Saul feared the people more than he feared God; God could no longer trust him as king, and He fired him and began preparing David to replace him.

In our school district, very few students are “flunked” or “held back” because it’s considered bad for the student’s self-esteem. I’m all for being careful with kids’ tender hearts, but if a teacher feels pity for a capable-but-undisciplined student, and passes a failing student for whatever reason, that teacher is not doing the student any favors. If the kid can’t read his own high-school diploma because of well-meaning, but ultimately short-sighted policies, that student will still be illiterate and functionally unemployable, all because of his educators’ misguided mercy. This is mercy guided by short-sightedness, by fear of confrontation, or perhaps mercy without guidance at all.

For the past twenty years, the church has been getting used to the rebirth of prophetic gifts. We’ve seen Prophetic Schools and Prophetic Training Classes and Prophetic Conferences by the hundreds. All of this has been an attempt to teach the prophetic people how to minister their prophetic gifts: ultimately, it’s been aimed at producing mature prophets and prophetesses, who use their gifts responsibly: in other words, we’ve been breeding self-control into the prophetic movement, and I for one, am thankful for it. (Who wants to return to the prophetic firefights and free-for-alls of the late ’80’s? Not I, thank you very much!)

So consider this a call (perhaps even a prophetic call?) to arms on behalf of the restoration of the gift of mercy. It’s time for mercy to come to the forefront in the church.

And it’s time that we begin to expect, even plan for, maturity in the gift of mercy.

Mercy triumphs over judgment.

Mature mercy triumphs better.