Who Is Jesus?

Jesus asked his disciples, “Who do people say the Son of Man is?”  They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.”  “But what about you?” he asked.  “Who do you say I am?”  Simon Peter answered, “You are the Christ, the Son of the living God.”  (Matthew 16:13-16) 

The question of the identity of Jesus is still being asked in one form or another in contemporary society as people wrestle with their own spiritual identity.  Is Jesus a man to be admired, a myth to be disputed, a mystery to be explored or the Messiah to be followed? 

Such a thought provoking question demands a thoughtful response... 


Response #1 - Revelation 

Within the pages of Scripture we have a written record of a man named Jesus who is revealed to be so much more than simply a historical figure who once walked the earth. God’s ‘self-revelation’ through the “witness of the New Testament” brings us “face to face with Christ in his wholeness as God and man” (Torrance, 2008: 3) and confronts us with His redemptive plan of reconciliation for humankind through the life of Jesus.

His birth was supernatural as He was born to a virgin mother, which was foretold by the prophets (Isaiah 7:14) and announced by an angel (Luke 1:28-37).

His being was unique as He was “truly and properly man and truly and properly God” (The Salvation Army, 1998: 37), that is, God taking on the form of a human being and living among us (John 1:14).  This unique characteristic of Jesus was affirmed by the Apostle Paul who is on record as writing, “For in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9).

His name is powerful:  Jesus means ‘Saviour’ (Matthew 1:21, Luke 1:31-32) and Christ means ‘Immanuel’, that is, “God with us” (Isaiah 7:14, Matthew 1:23).  The power of Jesus’ name is declared by God Himself, who “exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9-11).

His life was extraordinary as Jesus cast out demons (Luke 4:31-36), healed the sick (Luke 5:12-26), raised the dead (Luke 7:11-17), calmed the storm (Luke 8:22-25), fed the multitudes (Luke 9:10-17), interpreted the times (Luke 12:54-59), liberated the oppressed (Luke 13:10-17), announced the coming of the kingdom of God (Luke 17:20-35), and presented Himself as the King of kings (Luke 19:28-40).

His death and resurrection are transforming - “It is by the name of Jesus Christ of Nazareth, who you crucified but whom God raised from the dead, that this man stands before you healed…Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:10-12). 


Response #2 - Evidence 

Within the pages of other historical and religious writings we also find Jesus presented as a man who is like none other; a man to be honoured and revered!  The evidence found in a variety of sources can reasonably lead us to the same conclusion of the Roman centurion witnessing Jesus crucifixion, “Surely he was the Son of God!” (Matthew 27:54).

Roman historian Cornelius Tacitus (born A.D. 52-54) referenced the influence and death of Jesus:  “Hence to suppress the rumor, he falsely charged with the guilt, and punished with the most exquisite tortures, the persons commonly called Christians, who were hated for their enormities.  Christus, the founder of the name, was put to death by Pontius Pilate, procurator of Judea in the reign of Tiberius: but the pernicious superstition, repressed for a time broke out again, not only through Judea, where the mischief originated, but through the city of Rome also” (McDowell, 1990: 82, quoting from Annals XV. 44). 

Jewish historian Flavius Josephus (born A.D. 37) recorded:  “Now there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure.  He drew over to him both many of the Jews, and many of the Gentiles.  He was the Christ, and when Pilate, at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets foretold these and ten thousand other wonderful things concerning him” (McDowell, 1990: 82, quoting from Antiquities XVIII. 33).

The prophet Muhammad revealed in the Quran, “When the angels said, 'O Mary, ALLAH gives thee glad tidings of a son through a word from HIM; his name shall be the Messiah, Jesus, son of Mary, honoured in this world and in the next, and of those who are granted nearness to God;” He also recalled, “Remember when God said, ‘O Jesus! Verily I will cause thee to die, and will take thee up to Myself and deliver thee from those who believe not; and I will place those who follow thee above those who believe not, until the Day of Resurrection” (Quran  Surah 3:38-48). 


Response #3 - Experience 

Within the pages of my own life story I can speak of encounters with God through Jesus Christ that transcend rational explanation and reasoned arguments into the realms of faith.  But don’t be mistaken to think that the realm of faith is a baseless ideology!  Jesus puts flesh on my faith, providing a living expression of God who is spirit, so that what is unseen can be seen and known by those who put their faith in Jesus Christ (1 John 4).

As a child I received a vision of Jesus which was a profound encounter with God that transitioned me from my parent’s faith to a personal faith.  This was the beginning of a faith journey that took on form as I explored the life of Jesus through the pages of Scripture and sought to emulate His character and integrate His teaching.

As a man, Jesus inspires me.  Just like other heroes of the faith because of their impact on humanity.  For example:  St. Francis of Assisi - his vow of poverty and life of service, John Wesley - his life of holiness, William Wilberforce - his abolition of slavery, Henry Venn - his missionary strategy, Oscar Romero - his liberation theology.

As God in human form, Jesus transforms me.  His Spirit lives within me; changing my heart to care about what breaks God’s heart, renewing my mind to conform to God’s likeness, and empowering my life to pursue God’s calling.  No other person in the past or present has had that level of influence or impact on my life.

Jesus Christ has given me a new identity as a child of God who is created in His image to live in relationship with the Creator according to His pattern and purpose.  Reciprocating this relationship has become the primary purpose of my life so that others “would seek him and perhaps reach out for him and find him, though he is not far from any one of us” (Acts 17:27).

While you can debate historical evidence or deny biblical truth concerning the divinity of Jesus Christ, no argument could cause me to doubt the transforming impact His story has had on my story. 


Summary of Responses 

The question 'Who Is Jesus?' presents us with a question of identity which defines the way we see Jesus and interact with Him.  If Jesus is just a man to be admired, then He would be little more than an inspiration.  If Jesus is a myth to be disputed, then He is a controversy to be avoided.  If Jesus is an unresolved mystery, then God can never really be known.  If Jesus is Messiah, as I’ve sought to establish through three different responses, then He is the Saviour who reconciles us to right relationship with God.

A response based on revelation begins with Scripture as the foundation for a revelation of Jesus Christ.  The evidence for the identity of Jesus is formed by what is presented through God’s self-revelation in the prophets, gospels and other writings contained in the Word of God and interpreted through a Christian worldview.

A response based on evidence looks to other factual sources to provide written evidence for the existence and uniqueness of Jesus as a man who made an indelible mark on history.  When these accounts are consistent with the biblical representation of Jesus, they contribute to the argument of Christian claims about Him, even if the evidence is interpreted differently through other worldviews.

A response based on experience provides a faith perspective that may not be justified rationally, rather presents a relational actual encounter with the truth being argued. While this position is driven more from a platform of faith than fact, a person’s experience of Jesus Christ is as real and tangible as any empirical evidence.

The ‘revelation’ and ‘evidence’ responses presents truth about Jesus that appeal to the religious and rational person, however, the ‘experience’ response presents truth about Jesus that makes a relational connection with a wider audience.  I believe all responses help to form a solid case for the identity of Jesus Christ, but to be able to connect His story with our story through an encounter with Jesus moves our audience beyond the rational where they are informed about Jesus into the relational where they can be transformed by Jesus.

Song writer Scott Dyer penned the following lyrics that capture this conclusion:  

You ask me how I know that God is real and why it is that I believe

Is there some truth that I’d reveal that might convince you to concede

And can I prove it.  Can I quantify it?

And where’s the evidence of Christ in a world that’s in decay

And can I prove He really died and that the stone was rolled away

Cause you’re not quite convinced you’d really buy it.

Well I could tell you of the prophecies that Jesus has fulfilled

And I could talk of archaeology and the proof that it’s revealed

But the greatest evidence that I could give you is the change He’s made in me.

“Amazing Grace how sweet the sound” may seem a tired old cliché

“I once was lost but now I’m found” might sound simplistic now a days

But that’s my story and I’m sticking to it.

He took my hardened heart of stone and put a heart of flesh in me

He gave me peace I’d never known and a soul that’s full and free

And it’s a miracle that God could do it.

Well I could speak about eyewitnesses to the resurrected Christ

And I could preach of how those followers believed enough to give their lives

But the greatest evidence that I could give you is the change He’s made in me.

And I could tell you how the love of God has turned a sceptic into saint

And I could talk of how historians back up the Bible’s claims

But the greatest evidence that I could give you is the change He’s made in me.

After my investigation I concluded it would take more faith

For me to hold onto my unbelief

But even with this revelation by far the strongest evidence I’ve seen

Is what Christ has done in me.

I wanna tell you how the love of God turned this sceptic into saint

And how His mercy and His sacrifice washed away my guilty stain

But the greatest evidence that I could give you is the change He’s made in me. 

Words and Music by Scott Dyer

© 2001 Ever Devoted Music (ASCAP)

EphesiansFour12 in Words

Engaging With Other Religions

Over the past three years, I have been on an extraordinary journey of discovery as I have dared to entertain the idea that God is at work through other religions.  Even now, writing such a realisation still feels a little strange as I have grown up in an evangelical culture that says, 'you are either of God (as Christians understand Him) or of the devil,' and there was no grey area to allow for the possibility of divine revelation occurring in an interfaith context.

Scripture unmistakeably records God declaring, "I am the Lord your God, who brought you out of Egypt, out of the land of slavery.  You shall have no other gods before me" (Exodus 5:6-7); Jesus affirming, "I am the way and the truth and the life.  No-one comes to the Father except through me"  (John 14:6); and the Spirit's relationship in the Godhead, "When the Counsellor [Holy Spirit] comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me [Jesus]" (John 15:26).

As a Christian, I hold firmly to these Biblical truths and an uncompromising belief "that there is only one God, who is infinitely perfect, the Creator, Preserver, and Governor of all things, and who is the only proper object of religious worship" (The Salvation Army, Doctrine 2).

However, I also recognise that "since the creation of the world, God's invisible qualities - his eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse" (Romans 1:20).  I understand that faith comes from God:  "For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God - not by works, so that no-one can boast" (Ephesians 2:8); "Let us fix our eyes on Jesus, the author and perfecter of our faith..." (Hebrews 12:2).  And I affirm that Holy Spirit is already at work in the world - "in the last days, God says, I will pour out my Spirit on all people" (Acts 2:17) - revealing Jesus Christ - "He [Holy Spirit] will bring glory to me [Jesus] by taking what is mine and making it known to you" (John 15:14).

Therefore, I have come to believe that Holy Spirit has planted a seed of faith in all people, and religion is a human response to a partial revelation of God, forming a framework of understanding around what has been revealed.  This means that my interaction with other faiths is not to bring God where He is already present, but to discover where God is already at work and join in a conversation that has already begun.  From this posture I can share a fuller revelation of God by pointing people to Jesus Christ, because "in Christ all the fulness of the Deity lives in bodily form" (Colossians 2:9) and "the Son [Jesus] is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word" (Hebrews 1:3).

For me, this has radically changed my view of and approach to evangelism!   Evangelism is not so much a proclamation of truth, but an interactive relationship that gives witness to the incarnational truth that "the Word [Jesus] became flesh and made his dwelling among us" (John 1:14) so that "whoever believes in him shall not perish but have eternal life" (John 3:16).  Clark Pinnock describes the nature of such a relationship: 

“We should watch for whatever Spirit may be teaching and doing among them. This posture creates the possibility of a dialogical relationship. We can enter into the faith of others and acknowledge truths and values found there. These are our fellow human beings, seeking truth as we are. God is reaching out, and people are responding. So let us watch for points of contact and bridges of communication” (Pinnock 1996, The Flame of Love, p. 205).

From this vantage point I now find certain "evangelical" language an affront to the Spirit's presence and activity in other faiths.  To suggest that people are 'heathen' or 'godless' is to deny God's sovereignty.  To renounce the 'god' of any religion or to pray against the 'demonic spirit' of a religion, dishonours other people's spiritual journey, dismisses the work of the Spirit, disregards a partial revelation of God, and does little to foster a dialogical relationship where Christ can be revealed.

• What if the 'god' of a Muslim is a partial understanding of the Creator of the universe?
• What if the 'faith' of a Buddhist is a genuine response to prevenient grace?
• What if the 'religion' of a Hindu is an attempt to live out a divine consciousness?

Let me be very clear at this point!  I am not suggesting for a moment that other religions are an equal or alternative pathway to God.  I am not denying the reality of a spiritual battle between the God of heaven and "the god of this age [who] has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God" (2 Corinthians 4:4).  Nor am I suggesting that all aspects of religious practice are Spirit-led or God-honouring.  Every religion, including Christianity, has embraced false or incomplete beliefs about the Creator and have demonstrated behaviour that is contradictory to a holy and just God!  Pinnock expresses well what I am suggesting:  “We have to say yes and no to other religions.  On the one hand, we should accept any spiritual depth and truth in them.  On the other hand, we must reject darkness and error…The key is to hold fast to two truths: the universal operations of grace and the uniqueness of its manifestation in Jesus Christ” (Pinnock 1996, p. 202).

With a new wave of religious extremism emerging in our world today, we must be very careful not to reject the work of the Spirit in fear of the work of Satan.  We must not assume that people seeking God through another faith perspective are the enemy.  We must be careful not to shut down the dialogue with people from other religions or cultures.  We must seek to strengthen relationships with people on a faith journey rather than segregate ourselves from them.  We must not exchange a spirit of humility for a spirit of superiority.  We must keep a posture of learning and openness to wherever and with whomever the Spirit is moving.  We must "in [our] relationships with one another, have the same mindset as Christ Jesus:  Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.  And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross…that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:5-11).

With eyes wide open to the ministry of the Spirit within other religions I am better positioned to “seek [and] discern the Spirit’s presence and activity in other faiths” (Amos Yong 2005, The Spirit Poured Out On All Flesh, p. 247) and recognise that “The Spirit’s mission is to bring history to completion and fulfilment in Christ" (Pinnock 1996, p. 194).  Then, like Paul who dialogued with the men of Athens about their altar "to an unknown god" (Acts 17:22-27), we might evoke a similar response from our interfaith dialogue, "We want to hear you again on this subject" (Acts 17:32).

The Risk Management And Mission Conflict

"Jesus called his twelve disciples to him and gave them authority to drive out impure spirits and to heal every disease and illness...These twelve Jesus sent out with the following instructions: ‘Do not go among the Gentiles or enter any town of the Samaritans.  Go rather to the lost sheep of Israel. As you go, proclaim this message: “The kingdom of heaven has come near.” Heal those who are ill, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received; freely give.  ‘Do not get any gold or silver or copper to take with you in your belts – no bag for the journey or extra shirt or sandals or a staff, for the worker is worth his keep. Whatever town or village you enter, search there for some worthy person and stay at their house until you leave.  As you enter the home, give it your greeting.  If the home is deserving, let your peace rest on it; if it is not, let your peace return to you.  If anyone will not welcome you or listen to your words, leave that home or town and shake the dust off your feet.  Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town.

‘I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves.  Be on your guard; you will be handed over to the local councils and be flogged in the synagogues.  On my account you will be brought before governors and kings as witnesses to them and to the Gentiles.  But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, for it will not be you speaking, but the Spirit of your Father speaking through you.

‘Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death.  You will be hated by everyone because of me, but the one who stands firm to the end will be saved.  When you are persecuted in one place, flee to another. Truly I tell you, you will not finish going through the towns of Israel before the Son of Man comes."  (Matthew 10:1-23)

Now, let's project this calling of 12 ministry recruits into a 2014 western world context and imagine completing a risk assessment of their first mission assignment.  Chances are this scenario would be assessed as a high risk activity with a high probability of failure, exposing inexperienced and unqualified people to an unsafe work environment.  Any responsible manager today would either cancel the mission or recommend a list of control measures to mitigate the known risks.  Either way, the process of risk management would have the potential to seriously compromise the effectiveness of the mission!

This is the climate that the church finds itself ministering in today where governance, compliance and risk management have an enormous influence and impact on the way mission is done.  No one will argue with the principle of creating and maintaining a safe ministry environment, however, the very nature of our mission and ministry to a lost and broken world is that it will take us way outside our comfort zone into unknown and, at times, unsafe situations.  My fear for the church, which is being swamped by legislative requirements and the constant threat of litigation, is that it is becoming distracted from its primary purpose and is risk managing itself out of mission!  

In a culture of risk management there is a fine line between being responsible and restrictive, proactive and protective, faith fueled and fear driven.  This line is easily crossed the moment our primary motivation for risk management becomes more about protecting the service than those we serve, money than mission, reputation than reformation.  In this increasingly complex world of risk management, sometimes the strategies we employ to manage risk exposes a huge gulf between our aspirational values and actual values by the way we implement control measures into our mission activities.

Here are some examples of how I have seen this manifested through my observations from within my context and through conversations with people from a similar context to mine:

1. The threat of aggressive clients prompts the installation of dividing screens between staff and the people seeking assistance in welfare centres. While providing protection, it diminishes the value of human dignity.
2. The insecurity of home visits to asylum seekers and refugees leads to a policy that prohibits staff from taking off their shoes when entering people's homes.  While addressing health and safety concerns, it violates the value of cultural sensitivity.
3. The fear of losing public donations or government funding restricts the ability to take a public stand on issues of social justice or morality.  While maintaining a public image, it compromises biblical values of truth and justice.
4. The concern about establishing a mission initiative in a 'dangerous' neighbourhood inhibits outreach to the most disadvantaged people in the community.  While trying to minimise perceived risks, it discourages the value of incarnational ministry.
5. The belief that mission is driven by money requires mission and ministry proposals to be fully funded before being granted approval.  While good financial management, it weakens the value of faith.

These examples are representative of an emerging reality that could be seen in any church or organisation that is struggling with the same tension between risk management and mission.  

Another dimension to navigating risk in the context of mission is the "cost of discipleship", which includes the act of self-denial and the reality of persecution, and "faith", which is "being sure of what we hope for and certain of what we do not see".  This is foreign to the language and principles of risk management.  Translated into my context of The Salvation Army, whose mission is centred on "others" that includes "the last, the lost and the least" you can see the unavoidable conflict that risk management encounters with disciples of Jesus Christ who are engaged in faith inspired mission.

So, do we throw all caution to the wind and use mission and faith as a justification to disregard risk management obligations?  Absolutely not!  

The church has a biblical and legal mandate to practice good stewardship, which includes the way we manage people, property and finances.  What I do propose, however, is that any risk management process includes an assessment of the risk to mission, through a lens of faith, to ensure the strategies that are considered to reduce risk do not violate core values, compromise effective mission or cause us to step out of obedience where the Spirit is leading.  

We are at more risk of losing the very thing we are trying to protect if we allow a culture of risk management to diminish the cutting edge, faith fueled, Spirit led mission that characterised the early church and inspires generations of church leaders to fearlessly "go and make disciples of all nations." 


Published in April/May 2014 edition of JAC:  Journal of Aggressive Christianity

 

Keep An Open Mind

There is an email floating around at the moment entitled - Reasons To Keep An Open Mind: 

"Man will never reach the moon, regardless of all future scientific advances."  

Dr. Lee DeForest, "Father of Radio & Grandfather of Television."

"The bomb will never go off. I speak as an expert in explosives."
Admiral William Leahy, US Atomic Bomb Project

"There is no likelihood man can ever tap the power of the atom."
Robert Millikan, Nobel Prize in Physics, 1923

"Computers in the future may weigh no more than 1.5 tons."
Popular Mechanics, forecasting the relentless march of science, 1949

"I think there is a world market for maybe five computers."
Thomas Watson, chairman of IBM, 1943

"I have traveled the length and breadth of this country and talked with the best people, and I can assure you that data processing is a fad that won't last out the year."
The editor in charge of business books for Prentice Hall, 1957  

"But what is it good for?"  

Engineer at the Advanced Computing Systems Division of IBM, 1968, 

commenting on the microchip.

"640K ought to be enough for anybody."
Bill Gates, 1981

"This 'telephone' has too many shortcomings to be seriously considered as a means of communication. The device is inherently of no value to us,"
Western Union internal memo, 1876.  

"The wireless music box has no imaginable commercial value. Who would pay for a message sent to nobody in particular?"
David Sarnoff's associates in response to his urgings for investment in the radio in the 1920s.

"The concept is interesting and well-formed, but in order to earn better than a 'C,' 

the idea must be feasible,"
A Yale University management professor in response to Fred Smith's paper proposing reliable overnight delivery service. (Smith went on to found Federal Express Corp.)

"I'm just glad it'll be Clark Gable who's falling on his face and not Gary Cooper,"
Gary Cooper on his decision not to take the leading role in "Gone With The Wind."

"A cookie store is a bad idea. Besides, the market research reports say America likes crispy cookies, not soft and chewy cookies like you make,"  

Response to Debbi Fields' idea of starting Mrs. Fields' Cookies.

"We don't like their sound and guitar music is on the way out,"
Decca Recording Co. Rejecting the Beatles, 1962.

"Heavier-than-air flying machines are impossible,"
Lord Kelvin, president, Royal Society, 1895. 

 "If I had thought about it, I wouldn't have done the experiment. The literature was full of examples that said you can't do this,"
Spencer Silver on the work that led to the unique adhesives for 3-M "Post-It" Notepads.

"Drill for oil? You mean drill into the ground to try and find oil? You're crazy,"
Drillers who Edwin L. Drake tried to enlist to his project to drill for oil in 1859.

"Stocks have reached what looks like a permanently high plateau."
Irving Fisher, Professor of Economics, Yale University, 1929.

"Airplanes are interesting toys but of no military value,"
Marechal Ferdinand Foch, Professor of Strategy, Ecole Superieure de Guerre, France.

"Everything that can be invented has been invented,"
Charles H. Duell, Commissioner, US Office of Patents, 1899.

"The super computer is technologically impossible. It would take all of the water that flows over Niagara Falls to cool the heat generated by the number of vacuum tubes required."
Professor of Electrical Engineering, New York University

"I don't know what use any one could find for a machine that would make copies of documents. It certainly couldn't be a feasible business by itself."  

The head of IBM, refusing to back the idea, forcing the inventor to found Xerox.

"Louis Pasteur's theory of germs is ridiculous fiction."
Pierre Pachet, Professor of Physiology at Toulouse, 1872

"The abdomen, the chest, and the brain will forever be shut from the

 intrusion of the wise and humane surgeon,"
Sir John Eric Ericksen, British surgeon, appointed Surgeon-Extraordinary to Queen Victoria 1873.

"There is no reason anyone would want a computer in their home." 

Ken Olson, president, chairman and founder of Digital Equipment Corp., 1977

When it comes to faith in God there is no shortage of closed mindedness by those who deny His existence and those who claim to believe in Him, but deny His power.  As illustrated by the above examples, imagine the impact on your life and this world if you opened your mind and dared to believe in what you thought was impossible - a Divine Being who created the universe, a man who really did rise from the dead for the salvation of the whole world, the reality of life after death, the possibility of miracles! 

Entertaining the idea that there really is a God who loves all humankind and desires for His creation to spend eternity with Him would have to rank far above all other "reasons to keep an open mind."

Search For Faith & Truth

The inter-faith conversations I have been engaging in recently have presented some interesting relational, evangelical and theological challenges as I have sought to establish a strong foundation of relationship, while giving witness to the faith I have in Jesus Christ.  Evangelically, I need to trust the work of Holy Spirit to guide these conversations towards truth (John 16:13).  Theologically, I need to  be faithful with the truth that has been revealed (2 Timothy 3:14-15).  Relationally, I need to hold these two in tension as I spend more time listening than convincing, as we seek common ground between our faith perspectives (Acts 17:22-23).

I received an email today from one of the Muslim men that I am building a friendship with through our inter-faith dialogue.  He wrote the following in his correspondence with me:

"Religion, if it is to have its natural and proper place in the spiritual life, must be founded upon fact, and the search for and the assimilation of fact is one of the aims of Islam.  Let we, together strive to search for the FACTS, after all only true faith leads to true path which can earn pleasure of God, which is ultimate goal of one’s life here on earth."

On the one hand this statement affirms our common search for truth and relationship with "God" yet, on the other hand, it exposes a fundamental difference in our searching, in that, God's pleasure cannot be earned.  

"The search for and the assimilation of fact (truth)" is most certainly one of the aims of Christianity also, as we study and apply the Word of God to our lives.  From Moses call to the Hebrews to observe and apply the law of God (Deuteronomy 11:18) to Paul's exhortation to continue to live according the Scriptures (2 Timothy 3:14), the search for and application of truth is central to being 'people of the Book.'

"True faith" is indeed the pathway towards knowing God, but cannot "earn [the] pleasure of God."  While I would affirm with my Muslim friend that the pleasure of God is the "ultimate goal of one's life here on earth," it is not my faith that earns His pleasure but acceptance of His grace that enables me to bring Him pleasure through a life that is lived for His glory.  Paul clearly defines the relationship between our faith and God's grace in Ephesians 2:8 -  "For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God."

The more we dialogue with each other the more I see how close we are, yet how distant we are in our faith experiences.  I continue to pray that our mutual search for truth will keep leading this inter-faith conversation back to the saving grace of Jesus Christ!

I Am A Muslim

Recently, I was invited into a relationship with a Pakistani Muslim man who asked me to discuss Christianity with him.  After our initial conversation an invitation was extended to me to continue this journey of discovery with him in his home, where we were joined by one of his Muslim friends.  Together, Tahir, Mubashar and I discussed the commonalities between our faith perspectives and they inquired about what is attractive to me about my faith experience through The Salvation Army.  As I described to them what it means to belong to The Salvation Army, including a summary of our articles of faith and our covenant relationship with God, Mubashar enthusiastically grabbed my hand and exclaimed, "You are a Muslim!"

Before anybody thinks I have run off and converted, what transpired in this conversation between three men of faith was an acknowledgment of what we share in common, rather than an argument about what divides us.  Too often when we discuss Christianity with people with different faith perspectives, we use our differences as a platform for our proclamation and call it evangelism.  The irony of this approach is that our evangelism devalues relationship, contradicting the foundation of the message we are trying to share.

While there are indeed many differences in our faith perspectives and world views, when we choose a foundation of relationship that celebrates what we do share in common, we create an environment of trust that allows us to explore our differences, without giving false testimony to a relational God.

My conviction that Jesus Christ is "the way and the truth and the life" and that "no-one comes to the Father except through" Him is solid.  However, my commitment to genuine relationship is strong enough to allow me to explore a partial revelation of God with people on a faith journey so that I may have the opportunity to share a complete revelation of God through Jesus Christ! 

It is my earnest prayer and passion that all Christ followers will be mature enough in their faith to engage in a conversation that has already begun by Holy Spirit in the lives of those who are on a faith journey and seek common ground to develop a relationship where Jesus can be revealed.

Balanced People Don't Change The World!

As a student of leadership I find myself at times on a conflicting journey of self improvement.  My eagerness to learn and develop myself stumbles into my enthusiasm to lead and develop others.  My integrated approach to life and ministry defies a compartmentalized view of leadership.  While I am open and receptive to sound leadership principles and coaching, I instinctively resist a pull towards a more "balanced" approach to life and leadership.  In fact, I have developed a real aversion to even the word, let alone the idea of "balance."  Why?  Because balanced people don't change the world!

Consider the following biblical, historical and modern heroes of the faith:

The letter to the Hebrews outlines a list of extraordinary biblical leaders who were far from balanced -  "Noah, when warned about things not yet seen, in holy fear built an ark to save his family.  Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going.   Sarah, who was past childbearing age, was enabled to bear children because she considered him faithful who had made the promise.  Abraham, when God tested him, offered Isaac as a sacrifice.  Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt. Moses’ parents hid him for three months after he was born, because they saw he was no ordinary child, and they were not afraid of the king’s edict.  Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter.  He chose to be mistreated along with the people of God rather than to enjoy the fleeting pleasures of sin.  He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward.  He left Egypt, not fearing the king’s anger; he persevered because he saw him who is invisible." (Hebrews 11)

St. Francis of Assisi abandoned a life of privilege adopting a life of voluntary poverty.  He founded the Franciscan Order of "lesser brothers" who preached on the streets and ministered to the poor, expanding their mission throughout Italy and beyond.

John Wesley sustained an insane ministry schedule becoming an influential preacher, prolific writer, generous benefactor, supporter of the abolition of slavery, making a significant contribution to theology and the holiness movement, and sowing the seeds for modern Methodism.

William Wilberforce used his social and political influence to lobby parliament for the abolition of slavery in the British Empire.  He fought relentlessly for 20 years against repeated defeats before 'An Act for the Abolition of the Slave Trade' received royal assent.

William Booth pursued a uncompromising passion to reach the most disadvantaged in the east end of London, abandoning a lay preaching ministry with the Methodist church to advance an audacious vision for the salvation of the whole world through The Salvation Army.

Bill Hybels, when he received a vision of a prevailing church while in college, left his fathers business and together with a group of passionate like-minded Christ followers invested everything they had to build a church "to turn irreligious people into fully devoted followers of Jesus Christ."

These heroes of the faith did not become influential leaders who literally changed the course of history by opting for a work-life balance.  They were passionate, risk-taking, faith-driven leaders who had the audacity to believe in a God who could do extraordinary things through ordinary people.  They were discontent with the status quo and possessed an unshakeable vision for a better future.  They dared to believe in a God who could, even when they couldn't.  They refused to settle for mediocrity and strove for excellence.  They were driven by a Holy Spirit fervour that could not be quenched by a humanistic ideology.

Balance is a myth that anesthetizes passion, risk and faith in leaders.  Balanced people are unlikely to leave the security of a well paid job, uproot their family and abandon all that is familiar for the uncertainty of a local or global mission.  Balanced people don't change the world!

In her book "Chaotic Order" Major Danielle Strickland from Canada challenges this balance myth - “Exposing the balance myth is important for leaders in chaotic environments because it frees us from the restraint and constant fear that we are somehow losing ground by being passionately committed to people. Rejecting the balance myth is key to leading out of relationships that can feel chaotic. Being available, open, honest, transparent, real, and needy isn’t easy.”

Whether I live to 100 or die at 50, I don't want to waste a minute of my life giving anything less than the totality of my entire being to fulfilling God's calling.  In the word's of the old chorus, "All my days and all my hours, all my will and all my powers, all the passion of my soul, not a fragment but the whole.  Shall be thine, dear Lord." 

Why?  Because balanced people don't change the world!