Randy's Blog

An adjustment for blog comments

randy.rogers@shbclife.org (Randy Rogers) — Wed, 03 Mar 2010 14:36:00 +0000

In order to filter inappropriate spam, we have been forced to add a typed verification message. I am sorry for any inconvenience, but hope it will improve the overall presentation of the blog.

Thank you for your participation.

Bonhoeffer: Costly Grace (a repost)

randy.rogers@shbclife.org (Randy Rogers) — Wed, 03 Mar 2010 14:20:00 +0000

Bonhoeffer: Costly Grace

Hey, here's a novel idea. Posting once a month. Yeah, well, probably not a good idea if one wants to holds the attention of others. Oh well . . . .

After reading Bonhoeffer's The Cost of Discipleship, Chapter 1: Costly Grace, I was forced to come to re-examine my understanding of discipleship.

Because Bonhoeffer has a Lutheran, and thus sacramental, mindset, he is a bit of a anomaly to me. When he defines cheap grace, he states, “Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.” (46)

When I first see this statement, I am thinking "Isn't that the way I've always seen discipleship?"

Then I realize that Bonhoeffer himself is railing against Lutherans who see salvation as sacramental and lost in Lutheran tradition. However, I am moved because Baptist have their own set of traditions and legalism. We don't define it as sacramental, but having worship without an offering time in a traditional baptist church. Someone will let you know that you screwed up worship. I admire churches who have gotten past the legalism of tradition in that sense.

However, his last line really hits me. Grace without discipleship and the cross is cheap grace. I want to shout Amen! But I stop because grace is grace without my effort. Bonhoeffer is attempting to describe the heart of the disciple. I am trying to clarify my motivation. I do not act as a disciple in order to prove the nature of grace. I act as a disciple because the grace is so overwhelming. In fact, my acts as a disciple prove that I understand the nature of God's grace. I think this is the heart of Bonhoeffer's point. He is not calling on Christians to make grace valuable. Grace stands on its own. He is instead calling on Christians to live their lives as if the grace they have received is precious and costly.

In other words "Grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus."

One of Bonhoeffer's greatest criticisms of Radicals and Baptists is that they preferred the contentment to the world rather than promoting works of discipleship. He felt that Baptist preferred to live in cheap grace rather than promote obedience to the law, which might annul grace and saving faith. In other words, accept salvation by faith, and then live however you want without rigorous discipline and spiritual boundaries. Again, I think Bonhoeffer defines these boundaries in terms of his Lutheran background, and probably in light of Luther's own love for monasticism. However, his criticism is not lost on me. And I think he is correct in this: that many Baptist will err on the side of grace and faith, costing them spiritual discipline and lulling themselves into spiritual mediocrity.

In the end, Bonhoeffer senses that cheap grace hardens our hearts to following Christ and to disobedience. We have been seduced to a mediocre level of the world, quenching the joy of discipleship because we chose the way to go. After all, our salvation is already accomplished by the grace of God.

Thus, if I want to get away from mediocre Christianity, I need to accept a call to more discipline in obeying Christ, which will involve submission to the way of the Savior.

As a Baptist, I cling to salvation by grace. Yet, I find myself hearing the call to take up my cross as well, not for my salvation, but because I understand the salvation that has been given to me.

Bonhoeffer: Suffering and Discipleship

randy.rogers@shbclife.org (Randy Rogers) — Mon, 22 Feb 2010 18:17:00 +0000

Mark 8:31-38 states that Jesus predicts his death, and challenges his disciples to take up their cross and follow him. They, of course, find this line of thinking to be offensive and ridiculous. They criticize Jesus for his statement.

And he rebuked them, comparing them to Satan himself: Get behind me! (How many things in our life need to be treated the same: either help me follow Jesus, or get out of my way.)

So, you can follow Jesus, or you can get the heck out of the way!

But what does this mean: to take up your cross and follow Jesus? For Bonhoeffer, it means suffering.

There is a "must" in this suffering. According to Bonhoeffer, "A disciple is a disciple only as he shares his Lord's suffering and rejection, and crucifixion." There is no discipleship without following in the path of Jesus' suffering for the truth.

Yet, there is also an "if." IF anyone take up there cross. Does this mean that Jesus is aware that few, or possible none, would respond to this challenge? Once again, obedience takes center stage for the disciple.

For me, this chapter has been the most touching so far. I found myself drawn in to his wording and description with little intellectual difficulty. This may be attributed to my understanding of the book of Revelation and the place of martyrdom in that vision.

Several quotes seems to grab my attention here. (With my comments in parentheses)

Only when we become oblivious to self are we ready to bear the cross. (Is anyone able, then to meet that standard and bear the cross?)

If we cease to notice the pain of our own cross, we are indeed looking at Christ. (Amen, and Amen! The lens of thanksgiving, praise, identification with Christ, and dependence on his promises will lessen suffering and help us realize his glory.)

Suffering is the fruit of an exclusive allegiance to Jesus Christ. (The competition is fierce, and the world with its desires will not let go of the flesh without struggle. Praise be to Jesus that Satan is already defeated, and we are called to allegiance to the Victor!)

The Cross is rejection and shame, and thus sharing in Christ's suffering to the fullest. Suffering is the true badge of discipleship, and yet a joy and token of Christ's grace in our lives.

So, in my own thoughts, when I hear someone ask about the reason for suffering, I am reminded that we suffer 1) to identify with Christ, 2) as a test of faith, 3) as a shaping of the will, which must be melted with fire, 4) because the world doesn't like losing, and it is a bad sport, 5) as an opportunity for self-discipline in the name of Jesus, which is the heart of being a disciple. Romans 5 captures the essence for me.

Romans 5:1-5
¹Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, ²through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God. ³Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; ⁴perseverance, character; and character, hope. ⁵And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us.

So, how is your Christian walk today, based on your suffering for the cause of Christ?

Bonhoeffer: Single-Minded Obedience (Ch. 3)

randy.rogers@shbclife.org (Randy Rogers) — Tue, 16 Feb 2010 17:36:00 +0000

What if Jesus came to you and said, "Leave everything you have and follow me"--including home, family, job, all of it? Would we? Could we?

When I was 12 God called me to leave behind dreams and potential in order to serve him. So, I did not pursue a music career, or an engineering degree, or attempt to play sports in college (not that it would have made any difference). In some ways, it was easier to give up those potentialities than to think of giving up current realities. And now, I am faced daily with this thought: Did Christ call me then to live how I am now? Or are there still things in life that require a daily response of "Here I am. Send me."

Bonhoeffer has encouraged me to again think on these things with his continued dialog on obedience. In CH. 3 he hits particularly hard on the excuses that we use to avoid true discipleship and obedience. His launching point is the sorrow of the Rich Young Ruler in Matthew 19 who could not obediently respond to God's call, and thus lost an opportunity of discipleship. In his discussion he further explains the relationship of faith and obedience. "The actual call of Jesus and the response of single-minded obedience have an irrevocable significance. By means of them Jesus calls people into an actual situation where faith is possible. For that reason his call is an actual call and he wishes it so to be understood, because he knows that it is only thorugh actual obedience that a man can become liberated to believe."

Thus, the call itself empowers both inward belief and outward actions of faith. This reasoning leads to a firm conclusion: We cannot believe without God himself acting on us and in us.

And what is Christ's calling? FOLLOW ME! This is the mantra of the disciple. Follow Jesus. Wherever he leads. Whatever he says. Whenever he speaks. Obey.

So, how are you doing today in your single-minded obedience, which is faith in action?

James 1

⁵If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. ⁶But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. ⁷That man should not think he will receive anything from the Lord; ⁸he is a double-minded man, unstable in all he does.

As a side note, I find myself connecting the book of James to the thoughts of Bonhoeffer. I wonder what Luther himself would say to Bonhoeffer's Lutheranism, knowing how much Luther liked the book of James.

Bonhoeffer: Faith, Works, and the Demand of Jesus (Chapter 2)

randy.rogers@shbclife.org (Randy Rogers) — Tue, 16 Feb 2010 16:32:00 +0000

It has long been a Baptist confession of faith that salvation comes by faith alone. And the long list of verses that were planted in my brain a long time ago concerning this doctrinal truth included Ephesians 2:9 (for by grace are you saved, through faith; not of works, lest any many should boast).

So, you might imagine the internal conflict that arose when I read in Ch. 2 of The Cost of Discipleship, this statement by Bonhoeffer:

Two propositions: Only he who believes is obedient, and only he who is obedient believes. It is quite unbiblical to hold the first without the second." The thought is finished with the idea that faith only works when it is obedience, and thus faith cannot be truly separated from works.

This boils down a long discussion by Bonhoeffer on the relationship between faith and obedience. For Bonhoeffer, it is not enough for a Christian simply to hold to the "confessions" or "creeds" of the church. (For Bonhoeffer, this would be Lutheranism--and he is railing against the tendency of his church culture to simply follow the cultural rules of state and church in Germany during the rise of Nazism, rather than stand and follow Christ.) I agree with Bonhoeffer in this point. Yet, Bonhoeffer does not, and perhaps cannot, differentiate between faith and obedience. And he is in good company with James 2: "I will show you my faith by my works. Faith without works is dead."

This statement brings into focus the self-limiting language that Baptists often use concerning salvation. We see salvation as a moment suspended in time--that point where sin was forgiven and a new life born. Yet, the moment cannot exist in a vacuum. There were events leading to it, and it launches us into a new and resurrected life. However, I fear that many Baptist converts have been still-born into Christianity, with little hope of a resurrected life, because all we preach is salvation by faith, but we forget that discipleship is about obedience. They hear the call to fire insurance, but they do not hear the call of Christ to take up the cross and follow. What kind of Christianity do we preach and live if we offer forgiveness of sin, but no new life to live? Sounds like we are offering people the freedom to what they want with no guidance on doing what God wants. No wonder the Church is in decline in the West.

Bonhoeffer goes on to say this about obedience and faith:

First, faith, then obedience. If by that we mean that it is faith which justifies, and not that act of obedience, all well and good, for that is the essential and unexceptionable presupposition of all that follows. If however we make a chronological distinction between faith and obedience, and make obedience subsequent to faith, we are divorcing the one from the other—and then we get the practical question, when must obedience begin? . . . For faith is only real when there is disobedience, never with out it, and faith only becomes faith in the act of obedience.

For Bonhoeffer, faith and obedience are both necessary for salvation. His biblical example for this is Peter. According to Bonhoeffer, Peter cannot save himself, but he must "act" by leaving his nets and following. Thus, while salvation comes from outside of himself, Peter must both believe and leave in order to experience this salvation.

Talk about stepping into the gray. It is always much easier for me to see a clear distinction between faith and works as Paul does, rather to take James' language and apply it to the salvation moment.

Yet, Paul speaks in similar terms in Phillipians 3: 7-12.

But whatever was to my profit I now consider loss for the sake of Christ. ⁸What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ ⁹and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God and is by faith. ¹⁰I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, ¹¹and so, somehow, to attain to the resurrection from the dead.

¹²Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. ^(NIV)

He recognizes that Christ has already obtained the prize, yet he feels led to work as hard as he can to obtain the same status, as if that were even possible. He knows that he is only striving to hold what Christ is already holding for him.

So, is Paul fighting a losing battle that he does not need to worry about, or is this the epitome of discipleship--answering the call and holding onto what Christ has already claimed?

For Bonhoeffer, the call of Jesus is more than a mere call to salvation. Discipleship is an act of obedience that is characterized by continued obedience. Thus, he concludes that the reason why many Christians are not acting like disciples is that they are coddled and treated like babies, rather than being confronted with the true demands of Christ. "Follow me" is not a request. Instead, it is a demand of Christ upon the life of the believer. Those that are true believers obey in faith. Those that obey will experience a resurrected life with power. Truly our churches would be transformed if we would leave behind our "fire-insurance" policies and take on the discipline of Christ's demand: FOLLOW ME!

Bonhoeffer and Jeremiah 45

randy.rogers@shbclife.org (Randy Rogers) — Wed, 02 Dec 2009 18:03:00 +0000

Jeremiah 45 says this:

1 This is what Jeremiah the prophet told Baruch son of Neriah in the fourth year of Jehoiakim son of Josiah king of Judah, after Baruch had written on a scroll the words Jeremiah was then dictating:² "This is what the LORD, the God of Israel, says to you, Baruch: ³ You said, 'Woe to me! The LORD has added sorrow to my pain; I am worn out with groaning and find no rest.' "

⁴ The LORD said, "Say this to him: 'This is what the LORD says: I will overthrow what I have built and uproot what I have planted, throughout the land. ⁵ Should you then seek great things for yourself? Seek them not. For I will bring disaster on all people, declares the LORD, but wherever you go I will let you escape with your life.' " (NIV)

Interestingly, Bonhoeffer read the last line as "I will bring evil upon all flesh; but your life will I give unto you for a prey (Beute in Luther's translation, thus NASB's "booty") in all places wherever you go." Bonhoeffer wrote from prison that he could not get away from this chapter. Bonhoeffer felt he was oppressed by Nazi Fascism and the idolatry of the Fuhrer. Yet, as a Christian, he felt that his lot was still with his people. Why? Bonhoeffer writes, "I shall have no right to participate in the reconstruction of Christian life in Germany after the war if I do not share the trials of this time with my people." (R. Neibuhr, Death of a Martyr, 1945).

Fact: Bonhoeffer died in prison before the end of the war, hung without a trial for his faith and resistance to the Nazis. He did not personally participate in the rebuilding of German Christianity.

However, he did have a role in the reconstruction of Christian life in Germany because of his on-going testimony, martyrdom story, and teaching influence within the prison walls itself.

He knew his life was forfeit if he stayed in Germany. He knew that God wanted him to stay. "Christians in Germany will face the terrible alternative of either willing defeat of their nation in order that Christian civilization may survive, or willing the victory of their nation and thereby destroying our civilization. I know which of these alternatives I must choose; but I cannot make the choice in security."

Indeed. I cannot make the choice in security. Seems like I make every choice as a matter of security. Am I really willing to live in a way that considers my life as "stolen goods" and only mine because it was spared? Actually, that is what Christ has done for me, right? My life was forfeit until Christ bought it. It is my life only because the one who ransomed it offers it--and that offer requires me to recognize who owns my heart, does it not? Those who are enslaved live for the master, without thought of security. Am I capable of this kind of abandonment? Can I leave security behind?

Bonhoeffer was capable of such thoughts and actions because of his God and his faith. "I am sure of God's hand and guidance. You must never doubt that I am thankful and glad to go the way which I am being led. My past life is abundantly full of God's mercy, and , above all sin, stands the forgiving love of the Crucified."

Ah. To be satisfied with God's love and calling. I am not capable of anything apart from Christ. If he is enough, then I will fulfill my service within his grace, under the shadow of the forgiving love of the Crucified.

NOTE: These quotes and ideas were derived from the reading G. Leibholz's "Memoir" in The Cost of Discipleship by D. Bonhoeffer.

My trip to the BGCT (Back from blogger haitus)

randy.rogers@shbclife.org (Randy Rogers) — Wed, 02 Dec 2009 16:56:00 +0000

Random thoughts to get back into the groove.

I didn't realize it had been two months since I had posted. Between teaching at WBU and starting a new worship service on Wednesday mornings I just ran out of time. Throw in a couple weeks of travel and intensive church work and--well you don't have time to blog thoughtfully.

I guess I also ran out of desire for the blogs on the Measure of Man as well. Great book. Time to move on. Been reading Dietrich Bonhoeffer. Phew. Very challenging. More on that later.

So, I did enjoy my time at the BGCT, or should I say, the convention with the Texas Baptists. I enjoyed working for the Credentials Committee, and look forward to travelling to McAllen next year. Yes, I did say McAllen.

So, what does it mean to be a Texas Baptist? More separation from a national identity? More provincialism and focus on our own state? The opportunity to start a new North American Fellowship of Baptists? Do most Texas Baptists want to be identified separately from the national body of Southern Baptists? Do most Texas Baptists even care?

I enjoyed the conference itself. Seemed like the attendance was down again. Can't see it getting better in McAllen. Most pastors that I run into believe that the Convention model of church gathering is declining (and it seems so) and dying. Makes me wonder why we do it (business? fellowship? promoting Baptist missions and causes?) and if there is any better way to accomplish these things. Can we gain the same benefit from self-improvement conferences or mission conferences? (By conference, I mean informational and motivational speakers with little of now actual business.) Can the convention model be saved? The younger generation says no. The older generation shrugs and keeps doing what it does.

Speaking of the younger generation, the BGCT had a convention track available for pastors and leaders under 35. I don't know when I became old, but at 41, I no longer fit into the "young leaders" of our convention. I think it stinks being the youngest of an older generation. And yet, I don't know that I have the desire or energy to fit the mold of the "younger" generation. So, does that make me old before my time?

It seems to me that the spirit of decentralization that is striking our conventions and associations is isolating individual churches. This is a danger for the small church and the small church pastor. Where is the support for the single-staff pastor? I may not always agree with what local associations do, but I am glad to have the support and strength that the Lubbock Area Baptist Association provides. I know that I personally benefit from the encouragement and fellowship of the believers and pastors in Lubbock. I am also glad that the BGCT (or should I say, Texas Baptists with assistance from the Cooperative Baptist Fellowship) provides funding and a thought process for "peer groups" for pastors. I have gained a greater appreciation and fellowship for other pastors in the wider West Texas area. I have also been challenged professionally, in ministry and missions, and personally through the peer group model. Special thanks to Stacy Conner, FBC Muleshoe, for leading our regional group.

I also think that our universities, like Wayland, can play a huge role in providing networking and encouragement for pastors who are more geographically isolated. If only those pastors could take advantage of the connections available. I know some pastors who are getting educations through Logsdon and Baylor (Truett), but that also means that the network they are moving into is based with pastors located more in central Texas. We really need to support Wayland and help them to grow so that they can continue to support the ministers in this part of the country. And I don't know what those guys up in the northern Panhandle do . . .

And special thanks to Robert Revier for going the Convention with me and keeping things interesting. We "crashed" the "young" ministers fajita dinner Monday night. Great food. Fun times.

Chapter 10: Overcoming self-centeredness

randy.rogers@shbclife.org (Randy Rogers) — Tue, 29 Sep 2009 15:55:00 +0000

In many ways I found Chapters 9 and 10 to be very similar. The addictive behaviors mentioned in Chapter 9 are a result of self-centered behavior. Thus, Chapter 10 highlights the fact that selfishness is sin, regardless if it is addictive behavior or not.

Getz makes a good point on p. 111. "My purpose is to illustrate that a Christian man who is self-centered, self-pleasing and self-oriented does not have a good reputation. He is overbearing and frequently rubs others the wrong way."

How often do we cover up our selfishness by simply calling it a "personality flaw or conflict"?

The term authadees (the double "ee" stands for a Greek eta, for those of you keeping up with the Greek terms) means self-willed, prideful, arrogant, or stubborn. Now really, who among us is not self-willed at some point? We are all guilty.

However, there is a pattern of behavior that Getz identifies that all disciples of Jesus Christ need to avoid. "It's difficult to confront a self-willed Christian because 'teachability' is not that person's strong suit. Most of us resist telling such a person our true feelings because we're intimidated and often fear rejection. Rather, we work hard to please and to be accepted by an overbearing person. Unfortunately, people naturally talk about this person rather than to this person." (p.112)

Now, do you agree with Getz assessment?

Getz goes on to say that this character trait (flaw?) is "often a smoke screen to cover up our feelings of insecurity and a weak self-image." (p.113) You can see how, especially in men, this trait can lead to problems in management, handling conflict, and developing relationships--with especially damaging results to our marriages.

Ultimately, Getz nails each one us on p.115. "Some of us have simply learned to be self-centered and self-willed. We're spoiled and conceited. We were overindulged as children. We always had our own way, and we still want our own way as adults."

Getz continues: "We can often live a life of pious behavior in certain realms but be selfish and self-centered in other circumstances." This attitude is evidents in the authoritarian manager or pastor, in the controlling spouse or parent.

Seems to me that if we are truly secure in our spiritual status before God, then we will be able to be transparent with those around us. Insecurity leads to defensiveness. Defensiveness appears as pride and stubbornness. We refuse to move because we are afraid.

Do not be filled with a spirit of fear, but of power, love, and self-discipline. 2 Timothy 1:7

Getz then zeros in on the proper attitude of the disciple of Christ: A spiritually and psychologically mature Christian, however, does not use his willpower to dominate and crush others. He is able to maintain a balance between being strong willed and humble."

Measure of a Man: Chapter 9: What are you addicted to?

randy.rogers@shbclife.org (Randy Rogers) — Mon, 28 Sep 2009 16:26:00 +0000

As I began writing this blog, I got hung up on the word "moderation." However, the key term that latched onto me was addiction.

According to Getz, being moderate in lifestyle means that one avoids addiction and over-indulgence. 1 Timothy 3 specifically addresses alcohol with the term "paroinos" which "literally means a man 'who sits too long at his wine.'" (Getz, 99). Getz extends the discussion to include smoking, over-eating (ouch), and drugs.

I think Getz application is accurate. The man of God is too avoid addictive behavior. Of course, this raises some questions.

Is there some addictive behavior that is more acceptable than others?

1. Some may argue that some addictions, like food or video games, are harmless or less of a negative fact for society. Other behaviors, like smoking or drinking or gambling or sex, have often been readily condemned for the easily identifiable impact that they have on society.

2. Some might argue that certain addictions are "pre-programmed" by our genes, or we may excuse certain addictive behaviors due to family culture and social programming. "Hey, its not my fault--my mother made me this way!"

Truth be told, all addictive behavior is negative and unacceptable for the man or woman of God. Some of us may have genetic predispositions to anger, but that does not make murder acceptable. Some may have survived terrible trauma in childhood or adulthood, but it does not mean that negative behaviors are to be perpetrated on society at large. The truth is, our genetic make up is fragile, and everyone one of us suffers from sort of predisposition to act in our own interest. Addictive behavior takes this selfish attitude and fulfills its desires regardless of the cost to the individual or to society. Thus, by defining an attitude as addictive, we have identified an actions or attitude that is selfish to the core and a behavior that does not exhibit that attitude of Christ on the cross. Ultimately, addictive, impulsive behaviors do not seek to benefit anyone but the user. Addiction is the enemy of "Love God, Love your neighbor."

So what do we do? Getz gives us simple and practical ways of addressing addictive behavior.

1. Don't judge--we are all subject to an imperfect body and imperfect society. Therefore, we are all capable to being addicted to something--and most likely are.

2. Be disciplined. We are programmed to fail. (p. 107). Break the cycle by programming you spirit with spiritual discipline. We all sin. It doesn't have to be an automatic choice. Fight sin with the power of the Resurrection that abides in you through the blood of Jesus Christ. Remember: HE IS ENOUGH!

3. Practice a higher principle. Addiction is all about me. We need to move our focus from ourselves to our love for God and our fellow man. Of course, this is not possible without faith in Jesus.

Addiction is a natural bi-product of our wealthy, self-centered Western culture. After all, everyone tells us that it is about us.

The Kingdom of God is radically different. It is about Jesus. Christ first. Christ is enough. He is the only one worthy of our love, our addiction.

Measure of a Man: Communicating Sensitively or Rightly?

randy.rogers@shbclife.org (Randy Rogers) — Thu, 10 Sep 2009 15:40:00 +0000

I agree with Getz that good communication is a part of a healthy life, and kind words are important for the Christian. However, I am not sure that Getz captures the proper concept in this chapter. (And again I hope I don't sound too critical here.)

There are a couple phrases later in the list in 1 Tim 3:2 (including not quarrelsome, not violent but gentle) that seems to fit this chapter better. Getz himself uses terms like gentleness, kindness, and patience in describing the character he sees in this term. The term is listed on p. 89: didaktilos. The root term means "to teach," and it is the same root used for "disciples," of those who learn from a teacher. This form is unusual in classic Greek, and thus it makes me think that in some ways it is a Christian form used to describe those in the Christian faith who have the gift of teaching. Again, the root itself is usually limited to the "classroom" experience, where a master imparts knowledge to a follower. Thus, Getz's emphasis on gentleness seems to be misplaced here.

Why would Getz do this? Well, his rationale is listed on p. 90, and I find it interesting and compelling. "Note that the English phrase 'able to teach' is surrounded by words that describe not skills but qualities of life. In his communication, Timothy was to avoid arguments. He was to be kind to all people . . . He was to be patient even when falsely accused and personally attacked. He was to correct those who opposed him in a gentle manner. Note: Sandwiched right in the middle of these qualities of life is the phrase 'able to teach.'" In his writings to Timothy, Paul gave us a very clear and functional definition of this quality of maturity. To be able to teach means that we must learn how to communicate with others in a non-threatening, non defensive manner." And so his argument goes.

I love the way Getz brings out the context of the term didakitos. He is absolutely correct in that Paul is showing Timothy, and all of us, what Christian character looks like. Thus, teaching itself does not exist in a moral vacuum. True teaching can only take place when knowledge and ethics come into line, reinforcing the truths being presented. In truth, knowledge for the sake of knowledge (with apologies to my wonderful mother-in-law who loves this phrase) is emptiness in the long run. (In truth, it is the Holy Spirit who will reveal how accumulated knowledge can be used to further the kingdom.) There must be a practical outcome at some point. I think Getz is right in reminding the reader of this very practical context.

Yet, I am disappointed in the lack of emphasis on biblical knowledge here. Yes, Getz does discuss Scripture on p. 92. And he notes the need for Christians to know God's word and do so consistently. He even gives some practical advice on how to handle the Scripture in everyday circumstances. However, I think one of the key points that Getz is missing here is the importance of right knowledge and understanding of Scripture. Sure, we can debate who's knowledge and interpretation is right, and there are plenty of nuances in that line of thought that I will not venture into in the blog--but will be glad to discuss in responses.

The fact is that Paul knows there a false teachers around who are attempting to undermine the heart of the Gospel message. Furthermore, the letters of 1 Peter, 2 Peter, Jude, James, and 1 John all touch on the importance of avoiding false teachers and prophets. It seems to me that being a proper teacher involves "skill, abilities, and expertise" (to use Getz's terms, p 89). I wish that Getz would have emphasize the importance of knowing who you are and how you handle the scripture. Maybe it is just the teacher in me.

I did enjoy his thoughts on 94-5. He provides some excellent step on handling scripture when in conflict. I agree with his assessment that Scripture is not a personal weapon, but a tool of the Spirit. When we use scripture for our own outcomes and victories, we will find it to be a burden and powerfully destructive. I think this is at the heart of Getz's convictions in this chapter. He argues that the godly man must humbly handle Scripture with character and dignity, and not as a tool for his own selfish ambitions and to cover his own insecurities.

Measure of a Man: Being Hospitable: The Doughnut Shop

randy.rogers@shbclife.org (Randy Rogers) — Tue, 08 Sep 2009 22:27:00 +0000

The personal illustration of Getz on pg. 80 captures my attention because I have seen this situation over and over again in ministry. Basically, Getz gives his story on being ripped off by a sad story, and reflects on some tough love that he exhibited to a friend. His observations about the persons lifestyle are to be noted. But, did he do enough to meet the criteria of loving the individual? Did he use his resources wisely, and is that the criteria for obeying God's commands? And what do you make of his last sentence in the section (p. 81)? Is he just making a judgment against the person, and thus an excuse for not trying harder?

What would you do differently?

Where do you draw the line between "aiding people" and "not reinforcing irresponsibility"?

Measure of a Man: Being Hospitable (Chapter 7)

randy.rogers@shbclife.org (Randy Rogers) — Tue, 08 Sep 2009 22:06:00 +0000

I love the Greek term for hospitable: philoxenon. It is two Greek terms combined together: philos,which means "love" of an equal (like a sibling) and xenon, which is a term for "people." Thus, "hospitality" is exhibiting a care or love for people--anyone who may come by your door or enter into your life.

It seems to me that Getz nails this concept, and has collected some terrific verses to illustrate it. Acts 4:34-35 "There was not a needy person among them . . . for they distributed to each as any had need." Or 1 Peter 4:8 "Be hospitable to one another without complaint." And Hebrews 13:2: "Show Hospitality to strangers."

So, the Scripture shows clearly how we need to act. What points of actions do we need to have? Getz mentions the obvious, "Love." 1 Corinthians 13:4-7.

But he also hits at the reason why most Christians struggle with showing love. "Thinking about being hospitable may threaten us." Now I have met people that are not in the least threatened by giving their life savings away to people. They have a giving heart and want to solve everyone's problems. These people amaze me--they can always find a way to give and never think twice about the sacrifice. In some ways, this is a most amazing gift!

Yet, sometimes giving money or physical things may cover up the real problem. Hospitality does not enable bad behavior. Hospitality meets real needs through self-sacrifice. The key to living a truly hospitable life is intentionally to meet real needs through self-sacrifice (meaning, no payback expected or required).

I admit that I struggle with this one. It is easy for me to justify a lack of giving. Often times, when an opportunity arises, I am unprepared for it. The key for me is intentionality. Godly people live a life that intends to love others by meeting needs. I believe that in some way the sacrifice of our own personal belongings to a ministry of hospitality is an ultimate expression of Christian maturity.

So, be hospitable, and mature, by presenting your whole life to God--and intentionally planning on using the resources provided for you to make those around you be thankful to God and his provisions along the journey. The goal is not to solve things in the easiest way, but to make all of our resources God's resources; and to let God use us, whether we look wise or like fools, for his glorious purposes.

Measure of a Man: An Attractive Truth

randy.rogers@shbclife.org (Randy Rogers) — Mon, 31 Aug 2009 19:46:00 +0000

Getz takes on appearances in Chapter 6. I find this somewhat challenging. Ask any Christian if their dress matters, and most of them will tell you it doesn't matter as long as you are dressed! Yet, Getz devotes a whole chapter to our own self-awareness--what is my external appearance, do I look respectable, is my language doctrinally sound. The term used here is kosmios, an adverb from kosmos, which is in the term for Cosmos, or "world, created universe." The term means "orderly, moderate" reflecting the Greek idea that the world is essentially an orderly place.

There is a very fine line that everyone needs to be aware of here. The Church has been overly concerned about appearances before, and many in American culture rightly refused to be judged by the religious based on clothing, cultural bias, and outward appearance. After all, God judges the heart right?

So what is the big deal? Well, Getz hits it hard on p. 71. "Once [men] enter their business environment, they become different personalities. Somehow they justify their language [or any other compromise] as being necessary to win respect. Sadly, they lose it."

Do you agree with this statement? By compromising moral convictions for the sake of the sale or getting along at work, we gain in the short term and lose in the long term. Tell me, is it worth it?

Ultimately, the man of God needs to have his world in order, as much as possible. No one is perfect, but the man of God order his world in Jesus Christ. As mentioned in Chapter 4, the life ordered in Christ will also be in balance. How do we know our life is in order? When we are the same Christian before the throne, at church, with our family, with our friends, and at work.

Measure of a Man: Wisdom (Self-Control)

randy.rogers@shbclife.org (Randy Rogers) — Mon, 31 Aug 2009 19:15:00 +0000

Getz has me a little confused in this chapter, and I admit I am primarily to blame for my own confusion. Getz takes term sofrona and interprets it as prudence, which becomes the central concept for this chapter--through his English term "wisdom."

The Greek term sofrona (which has a long 'o' sound as its first verb) can refer to sound-mind, which is incredibly close to the previous term for "temperance." Interestingly, Paul groups two very similar terms together, one with an emphasis on clear-mindedness (Chapter 4) and now one with an emphasis on wisdom. It appears that one term calls the man of God to focus on Christ, the other to use the knowledge gained in a wise way.

Getz says "Some biblical truths can be taught with words alone, such as who Jesus is, how to be saved and many other Bible doctrines. But some things must be taught by both instruction and example. In fact, without modeling, some words are meaningless." (p59)

AMEN.

sophrona is one of these concepts that must be lived, not just known.

I wish Getz would have used the term "self-control" here. Getz emphasizes, rightly so, the need for humility, gratitude, and prayer--all of which are signs of wisdom. But ultimately, it appears that Paul is reminding Timothy to put the reigns on the young servants in his churches. It seems that these servants need to place their enthusiasm and energy into the proper channels of ministry and priority. Thus, the servants need to be wise by showing lives that are not given over to excess. Again, this is very similar to our previous chapter.

So, are you keeping your energy and passion in check? Again, a life balanced on Christ will keep knowledge and emotion centered in the divine will. As servants of Christ, we must model the power of a racing horse with the control of a bridle and reins that are firmly placed in the hands of God. In this way, let your light shine before all--servants empowered by the resurrection of Christ, engaged in the will of God.

The Measure of a Man: being sober-minded 2

randy.rogers@shbclife.org (Randy Rogers) — Mon, 31 Aug 2009 19:10:00 +0000

One more random note from Getz, p. 46.

In responding to a questioner who was concerned about the well-being of America--to the point of saying, "Oh, God wouldn't allow (really bad things) to happen to America, would he?"--Getz responded, "Our hope should not be based on how well things are going in our society. According to Scriptures, we are just strangers passing through (1 Pet. 2:11). . . . this world is not our true home."

AMEN and AMEN!

The Measure of a Man: being sober-minded

randy.rogers@shbclife.org (Randy Rogers) — Mon, 31 Aug 2009 18:54:00 +0000

The third characteristic listed by Paul in 1 Tim 3 is that of temperance, or sobriety. Literally the Greek term nafalion means "without wine," thus meaning sober or right thinking. Reminds me of Paul's statement to avoid being full of wine and be full of the Spirit (Eph. 5:18).

Getz focuses on "balance." I love what he says on p. 47. "A temperate man doesn't go to extremes. He doesn't get bogged down trying to solve all of the world's problems. . . . . A temperate man doesn't go on emotional entanglements. He relies on God for a sense of inner peace and security, no matter what is happening in life. . . . He has a sense of stability."

In this way, Getz capitalizes on the meaning of nafalion. If wine is an example of being out of control and imbalanced, then the man of God chooses to depend only on that which can bring stability. Stability is not balancing the world and the Word. That is like having one foot on land and the other in a boat moving away from shore.

True Stability is standing on Christ alone, with both feet firmly planted in him. Anything else is sinking sand. The sober-minded will center on the things of Christ above all.

"On Christ the solid rock I stand, all other ground is sinking sand."

Measure of a Man: Moral Purity 4

randy.rogers@shbclife.org (Randy Rogers) — Mon, 24 Aug 2009 22:13:00 +0000

Great Advice from Getz on Moral Purity and avoiding sexual sin and addiction.

1. Communicate with your spouse and/or accountability partner. All of us need someone to keep us honest. It is almost imperative to have an accountability partner of the same sex to help ask the tough questions and keep us honest. Most sexual sin thrives in secret. There must be openness if we are to defeat sexual temptation and addiction.
2. Know yourself and avoid sexually stimulating circumstances.
3. Read Scripture and keep your eyes and mind on godly things.
4. Get professional help if necessary.

The Measure of a Man: Moral Purity 3

randy.rogers@shbclife.org (Randy Rogers) — Mon, 24 Aug 2009 22:00:00 +0000

Gets (41) writes, "Men should fortify themselves through regular study of the Word of God and prayer. Nothing dulls a desire for communication with God and the study of His Word as much as indiscriminate exposure to illegitimate sexual stimuli."

Are you finding it difficult to read the Bible or hear God's voice? Getz suggests that each of us check our desires. Desiring God can be sidetracked by a desire for self-pleasure.

"And nothing is so effective in combating temptation and lust as an effective prayer life and Bible study program. Thus Paul wrote, 'Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things' (Phil 4:8)." (Getz, 41)

Get out of the ditch and into the Scripture!

The Measure of Man: Moral Purity 2

randy.rogers@shbclife.org (Randy Rogers) — Mon, 24 Aug 2009 21:41:00 +0000

How do you know when you have gone to far sexually? How many looks is too many? What movies are OK, and which ones are not? What Internet images are OK with God, and which ones are no-nos?

If you have the answers to these, then you are smarter than I. Part of me wants to say that it is up to the individual to determine what he or she can tolerate.

Then I ask myself, "Why am I tolerating anything?" What is the benefit of pushing the envelope on issues that can only lead to sin and the breaking of vows to God, my family, and my church? Do I have to be such an adrenaline junky that I cannot think clearly and safely about sexual temptation and sin?

Getz says, "A man who deliberately enjoys and pursues an illegitimate sexual relationship with a woman in his mind has, in God's sight, already committed an immoral act. This kind of fantasy world is off limits for a man who desires to follow God fully." (p. 36)

Explicit pornography is easy to define, and the enjoyment of it is illegitimate and immoral. However, the road to pornography is paved with suggestive materials that are not explicit. Skimpy bikinis, underwear ads, Victoria's Secrets modeling shows, acceptably rated movies, "artistic" pictures--all of these are culturally accepted presentations of sexuality that allow for the kind of fantasy that is off limits for the man of God and destructive to himself, his spouse, and his church.

How far are you down that slippery road? Turn around now before there is no return.

Measure of a Man: Moral Purity

randy.rogers@shbclife.org (Randy Rogers) — Mon, 24 Aug 2009 19:55:00 +0000

Chapter 3 is based on the phrase, "the husband of one wife," which has been interpreted several ways, most prominently as 1) faithful in marriage, or 2) as never having been divorced. Probably in its simplest form, literally translated "one woman man," it was against polygamy.

Getz focuses on the first definition and defines the Christian attribute that godly men must exhibit as moral purity.

There are several points worth discussing in Getz approach to moral purity. For me, one point deals with the high calling of the Christian faith. Those of us who claim faith in Christ must realize that he has called us to more than just religion. "Christian morality extends its boundaries beyond the physical act of illegitimate sexual relationships, according to Jesus: . . . 'I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart' (Matthew 5:27-28)." (p.35-36)

Getz goes on to highlight the difference between temptation and lust, but I wish he would have pursued it a little further. In our sexually charged culture, everyone, men and women, are forced to deal with their own limitations and also invited to envy those who have better physical gifts and tools. We thus seek to master our own inadequacies by finding fulfillment, often secretly, by using our eyes and minds.

I do not think this means that every glance is sin. God has still made nature very good, even in its sinful state. Thus, there are many wonderful things, including the opposite sex, that are pleasing to look at. So, I think of it in these terms: The first look is on God--the second look is on me. In truth, it is the second, third, fourth look that get us into trouble. What if Eve (and Adam) would have taken one look at the fruit and kept going. In fact, they did it everyday in the garden. Until one day Satan talked them into a longer, deeper look that turned into longing, desire, and lust. They went from happy in life to wanting something they could not have. And you know the rest of the story. . . .

Thus, our weaknesses provide temptation, but it is not willful sin if we are tempted, just a sign of our weakness. Sin occurs when we give temptation the opportunity to grow into a desire, which leads to actions that go toward spiritual death.

James 1:14-15: "Each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death."

I John 2:16 "For everything in the world—the cravings of sinful man, the lust of his eyes and the boasting of what he has and does—comes not from the Father but from the world."

The desires of the mind, the lust of the eyes, the boasting of the tongue--anyone guilty of these things?

And the Man of God keeps his mind, eyes, and tongue in check.

Amos 5:18-27: So you really want the end to come?

randy.rogers@shbclife.org (Randy Rogers) — Mon, 24 Aug 2009 16:38:00 +0000

Amos 5:18 Woe to you who long for the day of the Lord! Why do you long for the day of the Lord?

The coming of the day of the Lord was scary for Israel, and I wonder if most Christians today realize how terrifying God can be. We know that we have been saved from his wrath by the blood of Christ, so that takes some of the edge off. However, the message of Amos speaks loud and clear: "I hate, I despise your religious feasts; I cannot stand your gatherings. Even though you bring burnt offerings to me, I will not accept them. " (Amos 5:21-22)

If we think that God is near, and perhaps that the day of the Lord is near, then we should react with fear and trembling with much repentance. Yes, we are forgiven. But how sure are you that your current lifestyle and actions totally please the Lord? He took his people to task with Amos because they were prideful in their religious accomplishments. Will he view today's church in America in the same manner?

It scares me to think about it.

Amos 1-2: What God wants from his people

randy.rogers@shbclife.org (Randy Rogers) — Mon, 24 Aug 2009 14:22:00 +0000

As I read through Amos 1-2, I am struck by an odd choice of words by the prophet. He uses a similar refrain to introduce judgment on the nations surrounding Israel: For three sins . . . even for four (NIV). Yet, every time he mentions a nation, he only lists one sin they are guilty for.

Here is a list of the nations: Damascus, Gaza, Tyre, Edom, Ammon, Edom, Moab, and Judah.

Their sins? The Gentile nations are guilty of acts of war--and are punished for those acts against God's chosen people. They are not, however, annihilated.

The sins of Judah--disobedience of the law through idol worship.

It strikes me that God's expectations of his chosen people are different from those who are Gentiles.

Then God speaks to Israel. For three sins, even four. And then he lists the sins: 1. selling the righteous into slavery, denying justice, sexual immorality in the places of worship, and inappropriate handling of God's resources. (Amos 2:6-8)

So, all of the surrounding nations are guilty of one (or two, in Judah's case) sins. Israel, however was guilty of the four. And they are the ones who will receive the most punishment.

Note also, they are guilty of mistreating the poor and improper worship. And God will punish them more severely than he will those guilty of war.

I wonder if his expectations of his chosen are different, and greater, than those of the Gentiles. If this is so, then his people should be more worried about how they treat the poor than how they treat the terrorist.

More info from Arnold

randy.rogers@shbclife.org (Randy Rogers) — Wed, 12 Aug 2009 20:21:00 +0000

A further response from Arnold Kirubi describing the struggles that all Kenyans face, and his attitude in the face of these trials. If you ever get a chance to fellowship with Kenyan Christians, you will be blessed by their endurance and their faith. They are amazing. Dr. R

Thank you Dr. Randy. May the God of Heaven, our God hear your prayers and ours as well and give us a miracle. We really need one desperately.

The water and power shortage affects the whole nation. Most of our power is hydro generated and one of dams has been closed down due to decrease of water. The water has affected the rural areas more drastically as rivers have dried up, and for pastoralists have lost their livestock which is their source of livelihood. More than half the population live on 3 to 5meals in a week, and the meals are relief food. Our politicians and other leaders live exorbitant lives at the expense of the general population. They live with their heads buried in the sand and they don't seem to see or appreciate the suffering of the people. God forgive us for what we have become. Anyway, keep us in your prayers and God will come through for us. This is an opportunity for the body of Christ to minister and touch lives with God's compassion and His love. Its amazing but bad and tough times are opportunities for us believers to touch the needy with God's love and compassion. We will our best to do that. God richly bless you and keep you in his grace and peace as you serve him. Hope to hear you soon and pass our love to the brethen there.

A letter from Arnold in Kenya

randy.rogers@shbclife.org (Randy Rogers) — Wed, 12 Aug 2009 16:45:00 +0000

This is a letter form Arnold Kirubi--a student from Kenya and fellow worker for the Gospel. We are attempting to start a discipleship blog for Kenyan ministers. As you read his letter, you can see the challenges they face. Pray for Arnold and his fellow workers in the Gospel as they deal with the everyday challenges of life.

Hello Dr. Randy!

Hope that you and your family are well and blessed. How have you been and how are things with you? We are well and blessed and God has continued to be gracious and merciful to us. We are of course going through the usual challenges of drought, starvation, power and water rationing and the many other problems that define us, and that results from bad, corrupt, selfish and miserable leadership.

I got a job in our church that has about 4000 members to lead the house group/cell group ministry. That includes getting everyone in house groups or small groups; training, discipling and mentoring leaders; pastoral visitations; writing Bible study materials and training materials among many other responsibilities. Its a great and
challenging docket and I'm honored and blessed to be given such an opportunity. That's why I was telling you that I will asking you to mail me training materials and some leadership materials. My desire though is to continue with my studies in the area of leadership so that I can work, train and mentor the next generation of African leaders who will bring change to my people-the people of Kenya and Africa. It is painful to see their pain, anguish and suffering that
they endure every day. We have suffered for far too long and we have had to endure too much pain.

We are a strong and hopeful people though and we will keep looking to that day when we will have our dawn. I have not had access to internet and immediately I do, I will forward those email addresses which are in my yahoo contact list. Network has been greatly affected due to power rationing. We get water 6hours in a week and power 3days in a
week until a miracle of rain happens. So long and hope to hear from you soon. Pass our love and regards to your family. You are in our hearts and in our prayers.

In His Service

Arnold Kirubi.

above reproach

randy.rogers@shbclife.org (Randy Rogers) — Tue, 11 Aug 2009 17:46:00 +0000

What does this mean? A Christian leader is to be above reproach. Getz says "reputation." Thus, "above reproach" means "cannot be accused of any wrong doing," which means "having a good reputation." Does this make sense to you?

For you Greek scholars out these, the term is anepileepton (the double "ee" stands for an eta). This term is used in classical Greek literature to describe something secure, not open to attack. It describes one's character as blameless. (Liddle, Scott Lexicon) Literally, it means "not failing or falling short."

OK. This is quite a high standard, and I am already wondering if it is possible to attain such a standard. Be blameless? Sound like something only Jesus can do.

Getz tries to lessen the blow by stating that this is "a summary quality, the result of living out the other qualities mentioned in these two lists." (25)

Getz goes further to suggest that Acts 6:3 also points to this "good reputation." However, the phrase in Acts 6:3 is "men full of the Holy Spirit." So, Getz, I think rightfully, associates being blameless with being filled with the Holy Spirit. However, his interpretation of the passage is lacking (using KJV I think).

He does make a great point about the selection process. The Hellenistic Jews were told to select men from among you--some of your own men--people that you know--and have proven themselves in your midst. The Jerusalem leaders shows great wisdom by not forcing their opinion into the matter. Instead, they allow this unique expression of Christianity to form their own leadership with men who have already proven themselves as leaders before they were asked to become official leaders.

I think we get it wrong in our churches when we ask those without giftedness or discipline or actions to lead. Sometimes smaller churches really struggle with this because we have some many needs for leadership and so few people who have the time, energy, desire, or calling to fill the leadership positions.

I have always wondered--do you keep plugging in people into positions, or do you cut back positions until God raises up leaders?

My experience has shown me that plugging people into positions is a great risk--some are not ready or mature enough to handle the people they will be working with. Some burn out to soon. Some want titles of leadership, but don't have the discipline or spiritual maturity to lead in a Christian setting. In addition, we keep supporting ministries that have no leaders and that the church at large is unwilling to take charge of.

However, just try cutting back ancient programs of the church and see what happens to your base of support in the church.

But I digress . . . .

If you are one of those who has a desire to lead in the church, then developing a good reputation--without holes or weakness--is scriptural and important. We cannot say, "I will do whatever I want. If others don't like it, it is their problem." If we submit to God, then we also submit for the sake of his people--many of whom are weaker. Thus, we limit our freedom for the sake of the body.

Let your name and your reputation be well-known. It would help if part of reputation was that we are "full of the Spirit."