Wednesday, July 31, 2013

Why We're Not Radical Enough

Why We're Not Radical Enough 
by Richard Stearns, President of World Vision

Over the last few years, I have been thrilled to watch an increasing number of American Christians explore the idea that their faith requires them to break out of the confines of their middle-class lives.

In response to a deep yearning and the clear message of some authors and speakers, many followers of Christ are adopting children, moving across town or across the ocean to minister to those in need, and discovering exciting new callings to live out the mission of God.

Unfortunately, some are labeling this all-in, life-altering activism as the “new legalism.”

Critics argue that we shouldn’t make people believe they have to reject suburbia to do amazing, cool and world changing things for Jesus.

In a Christianity Today
cover story, the author wrote that the Good Samaritan didn’t do any of the things we call radical today. Instead, it was “as he traveled” that he did something ordinary. He helped a person out. We just need to be faithful, the author says, “in our corporate jobs, in our middle-class neighborhoods … reaching out in quiet, practical and loving ways.”

True. But that represents just the start of the all-in commitment that Christ calls us to.


I think the critics of radical Christianity have got it wrong—they are encouraging Christians to play it safe, keep it comfortable.

The problem isn’t that we are asking too much of Christians who seem content with ordinary Christian lives.

The problem—or should I say “opportunity”—is that the Gospel places much higher demands on Christians. We aren’t being radical enough!

As followers of Jesus Christ, we are supposed to actually follow Jesus Christ—the man whose radical message got him killed. Certainly, Jesus was on a unique mission, but nearly all of his earliest followers also gave up their lives.

Make no mistake, the call of Christ on our lives is not one that fits easily into a pleasant, middle-class existence.

Perhaps the church has done an inadequate job of explaining this, but when we become Christians, we make a pretty radical commitment. It’s like enlisting in the military.

When you sign up, you don’t get to tell your commanding officer that you’ve decided to settle down in Boca Raton, spend time golfing and become a stock broker

When you enlist, you sign on to the mission.

It is expected that an army private might be deployed overseas and risk his life for a greater cause. Why would we think enlisting as a follower of Christ would somehow be less radical?

Of course, just as the military has its press corps, its logistics operators, its procurement officers and other desk jobs, we may not all be called to the front lines. God may not ask you to move into the inner-city or the hinterlands of South Sudan.

Our job is to offer our service to God, to be available, and to be willing to lay down our lives. Being radical is about the commitment you’re willing to make.

Whether God puts you on the front lines or behind a desk, the point is: You’ve enlisted.

Jesus’ agenda is about changing the world.

It’s a breathtaking revolution to bring all things under the reign of Jesus Christ. We are to show the world an extraordinary new way to live. So we pursue Jesus’ mission by being beacons of truth and love in whatever work we do.

Whether God has called you to a corporate job, to raise a family or go to the mission field, his agenda is about demonstrating the good news of the Gospel to a watching world through our actions and our words. This radically changes why and how we do what we do.

We have been sent into the world with a message—that all people can find forgiveness and healing at the cross, and that Jesus offers each one of us a different way to live. This is a revolutionary message that transforms all dimensions of human endeavor—the arts, the sciences, business, politics, communities and families.

Yes, the Good Samaritan was doing something ordinary when he stopped to help a wounded traveler on his journey to Jericho. But he radically upset the social norms that said Samaritans don’t associate with Jews.

The Good Samaritan was no ordinary nice guy. He was a radical. And we must be too.

Richard Stearns is President of World Vision. Since joining World Vision U.S. in 1998, Stearns also has participated in the larger World Vision Partnership, leading efforts to refine the organization's business practices and advocating for global impact standards to evaluate program effectiveness.

Tuesday, July 23, 2013

SESSION 2 – Four Ways to End the World

Four Views of the End Times
SESSION 2 
-Learn to look for common ground-

Session 2 Outline
1.      The book of Revelation is apocalyptic.
- Genre of ancient Jewish literature presented in the form of visions that figuratively pointed to hidden truths for the purpose of assuring God’s people of the goodness of God’s plans during periods of persecution.  The word “apocalyptic” comes from the Greek apokalupsis (“revelation”), a term that also happens to be the first word in the Greek text of Revelation!
a)      Contains visions and extravagant imagery
b)      Arose from the Jewish community
c)      Uses numbers symbolically
2.      Revelation is not pseudepigraphical writing
-Writings ascribed to individuals who could not possibly have written the book.  Often times, the ascribed author lived hundreds of years before the time the book was actually written.  The book of Revelation is not pseudepigraphical because John lived during the time Revelation was written.
3.      Two times Revelation could have been written:
a)      Emperor Nero (AD 54-68)
                                                              i.      64 AD Rome burned
                                                            ii.      Peter and Paul martyred at this time
b)      Emperor Domitian (AD 81-96)
                                                              i.      All Roman emperors considered to become divine after they died.  Domitian decided he was divine before he was dead!
4.      The opening of Revelation
a)      To the seven churches
                                                              i.      The churches in Asia Minor to which John addresses the book of Revelation.  Seven also represents ‘completion’ or “the whole church”
b)      God the Almighty (Pantokrator)
- Pantokrator / Autokrator - The Roman emperor was known as Autokrator (“sole ruler”).  Pantokrator means “all ruler” or “almighty.”  In Revelation 1:8, John refers to God as pantokrater.  John declaring God’s rule even over emperors!
c)      Three key things in Revelation
                                                              i.      Tribulation
                                                            ii.      Kingdom
                                                          iii.      Patient endurance
5.      Four ways Christians view the end of time
a)      Historical Premillennialism
- Jesus will return to earth before (“pre-“) the millennium described in Revelation 20, following a time of tribulation.
b)      Dispensational Premillennialism
- God will “rapture” Christians from the world before the great tribulation. Jesus will return to earth after the great tribulation, before (“pre-“) the millennium described in Revelation 20.
c)      Amillennialism
- There will be no (“a-“) physical millennium.  The millennium is the present, spiritual reign of Jesus with his people.
d)     Postmillennialism
- Jesus will return to the earth after (“post-“) a millennium when the overwhelming majority of people throughout the world embrace the gospel.

Revelation 1:1-8
In Revelation 1:1, “soon” may imply that, while some events described in Revelation remain in the future, many aspects of John’s prophecy occurred soon after John wrote this text.  The word could also mean “quickly” or “without warning.”

  • ·         Do some research and determine the most appropriate meaning for the word “soon” as it is used in Revelation 1:1.

In Jewish apocalyptic literature, the number seven almost always pointed to “completeness.”  The phrase “seven spirits” (1:4) probably refers to the completeness or sufficiency of the Holy Spirit.  This phrase might be paraphrased as “sevenfold Spirit” or “all-sufficient Spirit.”  The task of the Holy Spirit is to testify to the truth that is found in Jesus (John 15:26).
  • ·         What does it mean for your daily life to say that the Holy Spirit is “complete” or “sufficient”?


The Themes that Matter Most:  Kingdom, Tribulation, and Patient Endurance
“I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus” – Revelation 1:9 ESV

  • Kingdom

The overwhelming majority of Christians throughout church history have agreed that God the Father inaugurated a kingdom in the life, death, and resurrection of Jesus.  The good news of Jesus is, after all, the good news of the kingdom! (Matthew 3:2, 4:17, 23).  Another term for the kingdom of God is “the kingdom of heaven”; when we compare parallel passages in the Gospels, it is very clear that the kingdom of God and the kingdom of heaven are two different phases that describe one identical reality (compare Matthew 8:11 with Luke 13:29, or Matthew 11:11 with Luke 7:28).
  • Tribulation

At the same time, Christians recognize that this Christ-inaugurated kingdom has not yet been realized on earth.  God’s people experience persecution, tribulation, and distress.  All creation “groans together” with the children of God (Romans 8:22).  One day, the kingdom that the Father inaugurated in Jesus will be consummated so completely that, for those who have taken their stand in Jesus, every form of tribulation will end.
  • Patient Endurance

Until the consummation of the kingdom, Christians wait and work with patient endurance.  Patient endurance is very different from laziness or passive waiting.  Patient endurance means working together to express and to expand the kingdom of Christ in the lives of people around us while patiently resting in the goodness of God’s providence here and now.

Why Study the End Times?
As we study the differences between each perspective of the end times, we will become more able to distinguish which issues in eschatology really matter most.  As we begin to understand each view, we develop richer and deeper perspectives on how God may consummate his kingdom at the end of time.  Perhaps most important od all, as we learn to appreciate others’ perspectives, we should find ourselves focusing less on particular end-times events and more on how each viewpoint exalts Jesus.

So how and why have Christians developed such dissimilar perspectives on the end of time?  Remember the three themes that we considered earlier?  Kingdom, tribulation, and patient endurance.  On the point of patient endurance, all four views stand together: Christians should patiently endure distress.  Where the views diverge is in the precise nature and relationship of the other two themes:  Kingdom and Tribulation.
All four viewpoints recognize that God’s people endure trials and tribulation—but when it comes to the great tribulation described in Revelation 7 and in Jesus’ end-times discourse with his disciples (Mark 13), the perspectives begin to differ.  Dispensational premillennialists place the return of Jesus for his church immediately before a seven-year great tribulation.  Other perspectives treat the great tribulation as a representation of distresses that God’s people have experienced throughout the ages or as a description of conflicts that happened in the first century.
People from all four perspectives agree that the kingdom of God will be fully consummated at some point in the future.  But when it comes to the millennial kingdom described in Revelation 20, each viewpoint turns a slightly different direction.  From the perspective of amillennialists and some postmillennialists, the millennial kingdom is a present, spiritual reality.  For historical premillennialists, the kingdom is both a present experience and a future, physical reality.  According to dispensational premillennialists, the modern state of Israel will still receive all the land that God promised Abraham.
As we study each millennial perspective, notice carefully how each one differs when it comes to the great tribulation and the millennial kingdom.   As we pay attention to these differences, pay even closer attention to how each viewpoint exalts Jesus.
The themes of kingdom, tribulation, and patient endurance are as near to us as the events of this very day.  What are you doing to expand God’s kingdom here and now?  How are you responding to times of tribulation?  And where do you need to learn what it means to endure distress with patience?

Read chapters 1, 2, and 3 in the book of Revelation.  Look for the themes of kingdom, tribulation, and patient endurance in John’s letters to the seven churches.  Memorize Revelation 1:9