Category Archives: Uncategorized

Clinging on

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Sometimes our faith is not so strong. It might feel as though it is fading away. Perhaps we feel like a “ghost” of our former self. In these times we might be tempted to panic. We may think that because we experience our faith differently now to the more immediate, happy or powerful times we remember there must be something terribly wrong.

But, our experience of faith, our experience of God may change. They may fade in and out, seeming sometimes to be stronger or clearer, but ultimately they will never fully snap into focus and we will never be fully whole in our faith until we meet God in the new creation.

If we are worried about our faith or our current lack of experience then that in itself can be an encouragement. We notice that things seem to be fading and we yearn for better – that can be a powerful prayer.

Clinging on in hope is sometimes what our faith will look like. It won’t always be roses and sunshine, but neither will it always be heartache and pain. The faintest prayer, the most blurred vision of what we should be, the sense that we aren’t whole and need God’s help – all of these can point to a faith that is clinging on.

In fact, paradoxically, our yearning for God and hence our faith can be stronger when we seem to be fading than when we whiz through life and all is going well…

© Joe Lenton, November 2012

(Image used by permission – Original Art Photgraphy by Joe Lenton – www.originalartphotography.co.uk)

Talent Spotting

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How good are we as churches at recognising potential? Do we look at each other and see only faults, or can we see the signs of talents that could grow to become something special?

Jesus saw potential in what might have looked to others like hopeless causes. He not only spotted what people could become, he did something about it, too. You could say that this was a characteristic of much of Jesus’ ministry, but it is perhaps most noticeable in his choice of disciples.

It has been remarked many times that Jesus chooses an unlikely bunch to work with and to entrust with the task of spreading the good news of God’s kingdom. Surely he should have chosen some “religious leaders” who would command the respect of the community and have a good education in the Scriptures? Instead, Jesus chooses fishermen and a tax collector, to name a few.

Somehow, when Jesus gets to know Simon, Andrew and James, he decides that these are the people he wants to work with. He sees their potential to do more than catch fish (not that he disparages this at all, of course); Jesus sees people with talents that could be developed to help bring people into the kingdom (Mark 1:16-20).

When Jesus meets Simon in John 1:42 he says that he will have a new name – “Peter”. This is not just a case of using a different name as his old one was hard to pronounce or anything like that! Jesus renames him as an indication of something he sees in him that will later come to fruition.

Barnabas is another example from the New Testament of someone who sees potential in others. Most notably, he believes in Paul and opens up opportunities for him to use his talents – Acts 9:26-28, 11:19-26  (see also my article on Barnabas – “Encourage – then everyone wins”).

Whilst it may be right to emphasise growth in character, becoming more Christ-like in personal “holiness”, we shouldn’t be so keen to drive the bad out of ourselves that we fail to notice the good that can be developed and the talents that can be used for God’s kingdom. We may not have the immense abilities of insight that Jesus had, but with prayer and an effort on our part to notice, we can learn to see not only the good in one another, but the potential as well.

Have you noticed talent or potential in someone recently? Have you told them so? Are we too preoccupied with getting our own talents spotted and used to notice others’? What might happen to our churches and the work for the kingdom if we spent more time encouraging one another, opening doors and developing people?

© Joe Lenton, October 2012

The Worship Dilemma

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There is little that seems to draw as much controversy within congregations as the thorny issue of “worship”. For some, it seems to be almost synonymous with singing. For others, it might be more of an unspoken state of the heart/mind or a feeling. What is clear is that it is something very important to our identity as Christians, but something we find it hard to agree how to express.

In an earlier article, “Praying with Scripture Part Two – Praise & Worship”, we looked a little at what “worship” might be. Here, I want to explore a little more the dilemma of worshipping together.

If worship involves describing God’s acts and attributes in some way then it would seem logical to assume that worship will use words – either sung or said. This much we tend to be able to agree upon. However, which form of words should we use? How do we cope with the fact that some will like formal liturgy whereas others will not and some will enjoy older forms of English used in older hymns whilst others like more modern ones?

One possible solution is to have different services that use different forms, e.g. a Book of Common Prayer service and an informal one. However, this risks having the effect of splitting us further into groups that only attend our particular favoured forms of service. Worship effectively only becomes possible in homogeneous groups made up of people who want the same thing. This can end up being a generational divide – older Christians wanting something reminding them of their youth, whilst today’s youth want something that represents their culture more accurately.

How about mixing old and new hymns/songs in a service? This at least has the aim of keeping diverse people together, allowing the body of believers to remain a multi-generational, multi-cultural family. Yet even such an attempt at compromise will itself attract grumbles and some songs will still appeal more to some than others.

Perhaps we should look a little at what lies behind the idea of worship – why do we do it and why do it the way we do? I would like to explore 3 areas – 1. God, 2. Others, 3. Ourselves.

1. God – Firstly, we need to remember that worship is centred around one person and that is God. So often we effectively make out that it is all about me or us by squeezing it into a mould that suits us.

Arguing over the various forms of worship can be a bit like arguing which of the presents people have brought to a birthday party are superior. There is nothing wrong with bringing presents to someone on their birthday. Each one might show recognition of a different facet of the receiver’s character or their relationship with the giver. It might be that nobody else would have thought to bring that gift – it is peculiar to the way one person expresses their love on that day, perhaps. However, if we were to argue perpetually about whose present is “best” whilst effectively ignoring the birthday boy/girl then are we really there for them on their day or are we making it all about ourselves?

God is the only person who is truly worthy of worship. To express this to anyone or anything else is idolatry. God is unique and it is our position to celebrate this, to celebrate God and focus our and other people’s (as well as all creation’s) attention on the Creator. Whilst we argue about worship, are we risking at times destroying its true purpose?

2. Others – Secondly, as I’ve just hinted at above, worship is also about drawing others into worshipping and praising God. Through our worship, others hear of who God is and what God has done and are (hopefully!) drawn to join in. Just as Israel’s obedience was to be a witness to the nations, Israel’s worship (expressed in obedience too, of course) was to stand out and point to the one true God.

Sometimes I wonder if we risk neglecting this aspect of our worship. If it is not sufficiently different and obviously God-centred then it might fail as a counter-cultural witness to those around us. However, equally, if it is not understandable to those who may see and hear us, how are they supposed to join in? Without meaning to single out any particular Christian group, might I suggest one simple example – the use of modern English. If our services are completely in old-fashioned language, how can the youth of today understand and join in?

Is this something that should play a greater role than our personal preferences, perhaps? Maybe we should consider the nature of the community around us and what would speak to them. Maybe we should consider if there is anything about the way we worship that could speak more to others, help them understand who God is and want to worship for themselves? What if we don’t get visitors – does that mean we can do what we like or that we should focus on building up the faithful or that really we should somehow be getting people “into church”?

Our understanding of our identity as congregations and our understanding of mission and how we do it needs to inform our considerations of how we worship. In fact, it already does implicitly – perhaps what we need is to examine our presuppositions and see if our theory and practice match?

3. Ourselves – Thirdly, worship is an expression of ourselves. As such, it is profoundly personal and therefore likely to take as wide a variety of forms as there are not just personality types, but people. Not all of us are “wordy”, not all of us enjoy or express sentiments using music or song and not all of us are able to express our feelings in art, for example. We can each worship God in quite different ways, bringing our own particular gift to the party.

This is all very well, we might think, for our own “private devotions”. You can do what you like at home on your own; but what about corporate worship? Clearly, corporate worship is something that has always been at the heart of the life of God’s people – in the Old & New Testaments and into the centuries beyond. So, what are we to do when we are together? Should we only seek out like-minded people and go homogeneous?

I don’t think this is the answer for a number of reasons, not least the fact that the metaphor of the church as body with members acting as different parts suggests diversity. We can think, too, of the mass of diverse worshippers gathered together in Revelation 7, or the apparent expectation that congregations of believers contain mixed generations (like a family), for example.

The well-known chapters from 1 Corinthians used in debates about “spiritual gifts” suggest that we could (and perhaps should?) express some of our diversity when meeting corporately. Not everyone has the same gifts or personality type, so let’s incorporate opportunities for various gifts and personality-types to find expression when we meet. If the format of services, the words used, the hymns sung and the people involved never change then we will risk only serving up a few of the various “gifts” of worship to God that we as congregations could offer.

To some this might sound like a licence for chaos. However, structure does not have to be completely abandoned and as Paul says in 1 Corinthians, God is a God of order and not chaos so we are still responsible for bringing our contributions in a suitable manner.

There are times in Scripture also when the masses said or sang the same words – the Psalms are a good example of this. It would appear from the New Testament that such corporate acts were not abandoned, but that greater flexibility (as all are now “priests” and able to contribute more directly) entered into their meetings as the Spirit was given room.

We are diverse because God has made us diverse. Worship is something that happens as God’s Spirit works in us and brings us to overflow with praise to God. Because we are different and the gifts He gives are different, the ways that the Spirit leads us to worship will vary.

This becomes a problem as we try to safeguard our own preferences above God being praised, the world being witnessed to and God’s Spirit moving amongst us. It troubles us also, if we are truly honest with ourselves, as it removes us from places of power and control. Perhaps we like certain types of sermons or when a certain person sings, or having the chance to be up front ourselves – but what about if there are others whose gifts are not being given room? Will we be willing to stand aside for a while?

For the sake of others we will sometimes have to take part in worship that is not an immediate reflection of ourselves. Conversely, we would hope that others would support us in raising our worship to God. Corporately we can celebrate God together, gladly offering up a wide variety of gifts of praise rather than cherry-picking what we think are the best ones.

To conclude, I cannot help but notice the risk of perpetuating through this article precisely that same dilemma we have been looking at. My hope is that we can find ways forward, support one another and begin to overcome arguments that divide us and cause many to leave our churches.

© Joe Lenton, October 2012

Working like God

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In the opening chapters of Genesis humanity’s dignity and pride of place in creation is affirmed – we are described as being “in God’s image”. We are also created to be workers, whose job is to rule over other creatures and till the land. In some sense, we might say we are “co-creators”. We establish and maintain order as God did and does, making it possible for life to flourish as God intended.

If we are indeed created in God’s image and to be workers, what might work in God’s image look like?

Firstly, it could suggest that work is something that is done in community. God as Trinity is one but also “communal”. Human beings are in God’s image together as men and women, not simply on our own.

“Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” So God created man in his own image, in the image of God he created him; male and female he created them.” (Genesis 1:26-27, ESV, emphasis added)

Similarly, humans are not designed to function as islands, but to be together:

“The Lord God said, “It isn’t good for the man to live alone.”” (Genesis 2:18, CEV)

So, perhaps the first thing we might say about working in God’s image is that it means work should not always or primarily be viewed as something we do on our own. It is important for people to work together and to understand that the greatest tasks we have been given by God can only be fulfilled corporately. We all have individual parts to play, but work is healthier in community of some kind (e.g. in teams).

Secondly, the creation account of Genesis 1 suggests very strongly that God is a God of order. He assigns each element of His creation a particular place and role, bringing a sense of order out of the primeval chaos. The God of the Bible is not chaotic.

This suggests that some structure to our work is useful. We should be establishing and maintaining order in this world and need structure ourselves to do so. This is not a rigid, inflexible order that stifles, but one that enables creation to flourish. Chaos and randomness are not God-like qualities, so working like Him would involve some sense of bringing about a benevolent order that benefits all.

Thirdly, God is a creative God who brings about new things and enables His creatures to flourish. This might suggest that our work could and should involve creativity in various forms. We can bring “new things” into being, whether they are ideas or objects, following in the creative footsteps of our God.

Work that removes all possibility of creativity is, therefore, dehumanising. If we are simply cogs in a machine, slaves to procedures, not allowed to think outside the box or do anything other than repeat what we have always done, we will not be acting in God’s image and be fully human.

So, we might say that healthy work environments require (amongst other things, this is not an exhaustive list!) some degree of communal/team work, a sense of order and structure as well as the freedom to be creative.

What do you think? Is this your experience of work? When one or more elements are missing, how has it affected your work?

© Joe Lenton, October 2012