Wednesday, April 25, 2012

Man's Search For Meaning


“Fifteen hundred persons had been traveling by train for several days and nights: there were eighty people in each coach. All had to lie on top of their luggage, the few remnants of their personal possessions. The carriages were so full that only the top parts of the windows were free to let in the grey of dawn. Everyone expected the train to head for some munitions factory, in which we would be employed as forced labor. We did not know whether we were still in Selesia or already in Poland. The engine’s whistle had an uncanny sound, like a cry for help sent out in commiseration for the unhappy load which it was destined to lead into perdition. Then the train shunted, obviously nearing a main station. Suddenly a cry broke out from the ranks of the anxious passengers, ‘There is a sign, Auschwitz!’ Everyone’s heart missed a beat at that moment. Auschwitz—the very name stood for all that was horrible: gas chambers, crematoriums, massacres. Slowly, almost hesitatingly, the train moved on as if it wanted to spare its passengers the dreadful realization as long as possible.” p. 22

These words can be found within the opening pages of Victor Fankl’s now famous book, “Man’s Search for Meaning.” I first read the book more than 30 years ago as a senior in High School and the images painted by Frankl were then and still are beyond any horror film that could ever be produced. Frankl was a practicing psychiatrist when he was taken prisoner by Hitler’s forces and dispatched first to Auschwitz and then to various labor camps. Frankl recounts the story of his imprisonment from the perspective of an everyday prisoner not a “martyr or hero.” While I will expand a bit on more of what Frankl says, his book was not intended as an historical account of the atrocities suffered by millions at the hands of the Nazi’s. Instead, he wanted to convey a message through the eyes of a trained professional that humanity’s value and attitude is not dependent on external conditions. Although Frankl is not writing specifically from a spiritual perspective, he is quite frank in saying that our attitude and the hope for something beyond our immediate circumstances provides the vehicle to lift us above our circumstances. He writes, “The way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity--even under the most difficult circumstances—to add a deeper meaning to his life.” p. 76 As I was reading Frankl’s words, I was reminded about Paul’s attitude in his letter to the church in Philippi. Let’s take a look at what Paul wrote:

Philippians 1:12-30

12 Now I want you to know, brothers, that what has happened to me has really served to advance the gospel. 13 As a result, it has become clear throughout the whole palace guard and to everyone else that I am in chains for Christ. 14 Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly.

15 It is true that some preach Christ out of envy and rivalry, but others out of goodwill. 16 The latter do so in love, knowing that I am put here for the defense of the gospel. 17 The former preach Christ out of selfish ambition, not sincerely, supposing that they can stir up trouble for me while I am in chains.
18 But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice.

Yes, and I will continue to rejoice, 19 for I know that through your prayers and the help given by the Spirit of Jesus Christ, what has happened to me will turn out for my deliverance. 20 I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death. 21 For to me, to live is Christ and to die is gain. 22 If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know! 23 I am torn between the two: I desire to depart and be with Christ, which is better by far;
24 but it is more necessary for you that I remain in the body. 25 Convinced of this, I know that I will remain, and I will continue with all of you for your progress and joy in the faith, 26 so that through my being with you again your joy in Christ Jesus will overflow on account of me.

27 Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending as one man for the faith of the gospel 28 without being frightened in any way by those who oppose you. This is a sign to them that they will be destroyed, but that you will be saved—and that by God. 29 For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him, 30 since you are going through the same struggle you saw I had, and now hear that I still have.

History

For the purposes of this teaching, it is important to place this letter into its proper historical context. Paul is writing to the church in Philippi while he was in prison in Rome. It was probably written sometime around 62 AD. Paul is responding to the gifts and inquiries he received from the believers in Philippi. This would not be the last time Paul would be imprisoned by Rome as we know from history, but Paul didn’t know that at the time even if the text alludes to the possibility that he may again visit the Philippians. Consequently there are some very important observations we should make from this text.

When you read the text, what stood out as usually being mutually exclusive? Let me describe it to you by way of comparison:

Circumstance                         Attitude

Imprisoned                              Joy
        Chained                           Rejoicing

For most of us, it’s hard to put ourselves in Paul’s shoes, but try and be completely honest with yourself, would joy and rejoicing be your attitude if your circumstances were the same as Paul’s? I know that that’s what I’d like my attitude to be but I doubt that it would be. Maybe you’re like me, the worse my circumstances are, usually, the worse my attitude is. If you’re not like this, I bet you know someone that is. Think about it, most of us have never been chained or imprisoned for our faith or even know someone who has been. But we probably know someone who is frustrated that they have to drive a used car, or their house isn’t as nice as they’d like, or they don’t get paid enough at their job or they have too much homework or the service at their favorite restaurant has really gotten bad or ________________ you fill in the blank. Everything about our circumstances screams that it is inevitable that we should have a bad attitude. But, Frankl writes, “What about human liberty? Is there no spiritual freedom in regard to behavior and reaction to any given surroundings? Is that theory true which would have us believe that man is no more than a product of many conditional and environmental factors—be they of a biological, psychological or sociological nature? Is man but an accidental product of these? Most important, do the prisoners’ reactions to the singular world of the concentration camp prove that man cannot escape the influences of his surroundings? Does man have no choice of action in the face of such circumstances?” P. 74

SIDEBAR

{Before I go any farther, I’d like to make a quick note about depression. As someone who often suffers from episodes of depression, I am keenly aware that during the worst times of depression I feel completely trapped in my circumstances. Thankfully, I don't suffer from clinical or ongoing depression. Nevertheless, there are countless others who struggle daily with varying degrees of depression; people both inside and outside the Church. There are many causes of depression, psychological and/or physiological. Unfortunately, the Church, historically, has been skeptical about, and sometimes hostile towards, psychology, its practices and its findings. Let me just say that this position is unnecessary and unbiblical. Without traveling too far off topic, let me say that sin has invaded every area of our lives and has affected us physically, spiritually, and psychologically. Therefore, if it’s acceptable to see a doctor for our physical ailments and a minister for our spiritual ailments then it is perfectly acceptable to seek help for psychological struggles if necessary. If you struggle with depression, there is no shame in seeking professional help. The premise of my teaching contained herein assumes the ability to chose our attitude and I understand, from personal experience, that depression can, at times, wrestle that choice from our grasp.}

With that out of the way, let’s take a closer look at Paul’s attitude in our subject text.

Vv. 12-14 -- I can only guess that the believers in Philippi would like to know how Paul is faring in prison. But Paul has in mind one thing—the advancement of the gospel. He sees in his captivity the means by which God continues to advance his message of salvation through Jesus Christ. Paul interprets his imprisonment as leverage that elevates the level of courage in believers who witness his captivity and thereby have become more fearless in their own faith. Paul’s captivity has meaning for Paul because it advances his passion and mission. Frank Thielman writes, “When difficult, even life-threatening, circumstances face us, we should take Paul as our example and look for how God might be working in such circumstances to advance the gospel either in our lives or in the lives of others.”[1]

Vv. 15-18 These verses seem a bit out of context but I believe Paul was addressing a particular problem that the church in Philippi was experiencing at the time Paul was in prison. Evidently, there were some who were in the “business” of preaching the gospel but their motives were less than pure. Gordon D. Fee writes, “Thus they [those causing trouble] think in terms of Paul, his imprisonment, and his affliction; he [Paul] thinks in terms of the gospel.”[2] Paul isn’t the least bit fazed by the report that not everyone is in it for the right reasons. Instead, Paul’s attitude is focused on the end result that the gospel is being preached. People have the opportunity to hear the message of the gospel irrespective of the motive of those who are delivering the message.

Vv. 19-26 These verses contain the now famous Pauline principle: “For to me, to live is Christ and to die is gain.” Paul is always focused on how Christ will be exalted whether that be through his life or through his death. For Paul, everything was a “win-win” situation! If he remained alive, he had the opportunity to live his life to advance the gospel and teach others about Christ. However, if his circumstances resulted in his death, he knew he would go to be with Christ which he considered to be the better of the two options. Even so he was fully prepared to remain and celebrate the growth in faith of the believers in Philippi.

Vv. 27-30 In these verses, Paul is encouraging the Philippian believers to conduct themselves with courage and bravery as they contend for their faith against those who oppose them. Interestingly, these verses hint that Paul is expecting the believers in Philippi to adopt the same attitude that he has because they have the “privilege” of suffering for the faith in the same way that Paul has suffered and continues to suffer. Frankl, well acquainted with suffering, writes, “When a man finds that it is his destiny to suffer, he will have to accept his suffering as his task; his single unique task...No one can relieve him of his suffering of suffer in his place. His unique opportunity lies in the way in which he bears his burden.” p. 86

Paul found it! Paul found the ultimate meaning in his life—Jesus Christ—and, as a consequence, everything about his life was filled with joy and rejoicing. Nevertheless, Paul could choose his attitude and he chose to rejoice. Frankl writes, “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances, to choose one’s own way.” P. 75

So what should we take from Frankl and from Paul’s example? Life is filled with suffering, strife, grief, persecution, oppression and countless other hardships. Nevertheless, humanity has a choice to respond to those hardships with an attitude of complaining and bitterness or with an attitude of joy and rejoicing. But what about those circumstances that one could hardly define as a “hardship?” Oh like—“Starbucks is killing my budget!” Aside from being spoiled brats, I believe there still remains an opportunity to have an attitude of complaining about something so ridiculous or an attitude of thankfulness that we have an opportunity to enjoy one of God’s greatest gifts—coffee—on virtually every street corner! Ultimately, it comes down to a choice of attitude. Don’t get me wrong, I don't want to make it sound easy when it can actually be quite difficult especially if we’re in the habit of having a bad attitude whenever we are inconvenienced by the slightest thing. Practice having an attitude of joy while the struggles of your life are relatively insignificant and pray that should the day come that you are called to endure a grueling struggle that you would be prepared to face it with joy and rejoicing. Frankl tells a beautifully heart-wrenching story that makes this point when he writes:

“This young woman knew that she would die in the next few days. But when I talked to her she was cheerful in spite of this knowledge. ‘I am grateful that fate has hit me so hard,’ she told me. ‘In my former life I was spoiled and did not take spiritual accomplishments seriously,’ Pointing through the window of the hut, she said, ‘This tree here is the only friend I have in my loneliness.’ Through that window she could see just one branch of a chestnut tree, and on the branch were two blossoms. ‘I often talk to this tree,’ she said to me. I was startled and didn't quite know how to take her words. Was she delirious? Did she have occasional hallucinations? Anxiously I asked her if the tree replied. ‘Yes.’ What did it say to her? She answered, ‘It said to me, 'I am here--I am life, eternal life.’”

In the face of your circumstances, whether they are truly grim or apparently trivial, will your attitude be one of joy and rejoicing that breathes life into the soul or an attitude of complaining and bitterness that acts like a slow poison that kills the soul?


[1] Frank Thielman, Philippians, The NIV Application Commentary, (Grand Rapids, MI: Zondervan, 1995) p. 64
[2] Gordon D. Fee, Paul's Letter to the Philippians, The New International Commentary on the New Testament, (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1995), p. 122

Wednesday, April 18, 2012

A Simply Difficult Faith


This may come as a surprise to you but not everyone likes what I have to say! Yup! They insist that God's message of salvation is very simple and it's people like me who drive people away from God because I make it too difficult. So I'd like to address this particular criticism, if possible, by saying that I have included, at the beginning of this blog, what I believe is God's message to each of us. It's a very loose paraphrase of John 3:16 which I've included specifically as a paraphrase in order to make God's message of salvation as simple as possible. However, in the words of authors Blackaby and Blackaby, "The spiritual leader's task is to move people from where they are to where God wants them to be."[1] And that's the objective of my teachings (cf. 2 Peter 3:15-18). In, contrast, I'm familiar with a church where the pastor is fond of saying that it is his church's mission to create an environment where people can "bump" into Jesus. That's a quaint sentiment and maybe something you'd see in a Hallmark greeting card. But let's not be naïve, what the pastor is saying is: "I'm afraid to take you by the hand and lead you (drag you if necessary) into the presence of Jesus because you may not like what He has to say and then you'll blame me and stop coming to my church." Is an encounter with Jesus supposed to be accidental or intentional? Well it certainly can be accidental but, more often, the Bible is replete with story after story of people who have been called or confronted by Jesus that have been very intentional about bringing others to meet Jesus—Philip brings his brother Nathanael (Jn. 1:45-46), The Samaritan woman brings her whole town (Jn. 4:28-30), and some men tear a hole in the roof of a house to lower their lame friend down into the presence of Jesus (Lk. 5:17:20). The point of my teaching method and objective is that there is an intentionality—a trajectory—to a person's faith. Faith is not some abstract, on-time task that a person does and then they're done and can check it off their "to-do" list. Faith is either active and growing or it’s stagnant and dying. Faith in Jesus is the ongoing process of being in a dynamic relationship with the most important person in your life.

Nevertheless, I can understand why some people might struggle with my methods because at a certain level I sense a kind of faith dichotomy in my own relationship with Jesus. On the one hand Jesus says that all I have to do is believe in him and I will be saved and on the other hand he says I must take up take up my cross and follow him. Or, I can simply call on him and he will be there to give me all I need but then I must be prepared to forsake all to follow him. If you think about it, this dichotomy is the essence of Jesus-the simple faith of a child and the difficulty of faith that may lead to death. Nowhere is this dichotomy more obvious than in Jesus' Sermon on the Mount. The sermon spans chapters 5 through 7 of Matthew's gospel. However, for the purposes of this particular teaching, a reading of chapter 5 will serve to make my point with perfect clarity. Let's take a look at what it says there.

Matthew 5

1 Now when he saw the crowds, he went up on a mountainside and sat down. His disciples came to him, 2 and he began to teach them, saying:
3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4 Blessed are those who mourn, for they will be comforted. 5 Blessed are the meek, for they will inherit the earth. 6 Blessed are those who hunger and thirst for righteousness, for they will be filled. 7 Blessed are the merciful, for they will be shown mercy. 8 Blessed are the pure in heart, for they will see God. 9 Blessed are the peacemakers, for they will be called sons of God. 10 Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven
 11 “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12 Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

13 “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men. 14 “You are the light of the world. A city on a hill cannot be hidden. 15 Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. 16 In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven.

17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.
19 Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 20 For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.

21 “You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ 22 But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell. 23 “Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift. 25 “Settle matters quickly with your adversary who is taking you to court. Do it while you are still with him on the way, or he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. 26 I tell you the truth, you will not get out until you have paid the last penny.

27 “You have heard that it was said, ‘Do not commit adultery.’ 28 But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. 29 If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.

31 “It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ 32 But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery.

33 “Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but keep the oaths you have made to the Lord.’ 34 But I tell you, Do not swear at all: either by heaven, for it is God’s throne; 35 or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. 36 And do not swear by your head, for you cannot make even one hair white or black. 37 Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one.

38 “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’
39 But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. 40 And if someone wants to sue you and take your tunic, let him have your cloak as well. 41 If someone forces you to go one mile, go with him two miles. 42 Give to the one who asks you, and do not turn away from the one who wants to borrow from you.

43 “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ 44 But I tell you: Love your enemies and pray for those who persecute you, 45 that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47 And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect.

The chapter can generally be broken down into 4 sections:

Vv. 1-12 -- These verses contain what is commonly described as the "Beatitudes." The verses demonstrate God's heart for justice and mercy. They are the hope of all those who are oppressed, persecuted and faithful. They contain the promise of God's reward. They answer the question: "What's in it for me?" More importantly, "The upshot of the Beatitudes is a complete inversion of the attitude known in our culture as 'machismo.' In fact, this attitude is not limited to a particular culture but characterizes humanity's self-centered, self-arrogating pride which invariably seeks personal security and survival above the good of others. We are enabled to invert these natural, worldly values only when we recognize that God will in turn invert our marginalized status and grant eternal compensation."[2]

Vv. 13-16 -- These verses begin a transition in Jesus teaching in this chapter. Jesus goes from the end reward of perseverance and faith in the previous verses to the purpose of our faith in these verses. God calls us to be salt and light to the world so that others will come to know him through the example of our lives. V. 16 is clear that our faith is intended to be an active faith so that people will see our "good deeds" and thereby praise God. There is certainly a personal component to our faith but it was never intended to be specifically private. Instead, our faith is intended to be lived out in full view of the public as a signpost pointing the way to God. Otherwise, "Just as tasteless salt lacks value to the person who uses it, so does a professed disciple without genuine commitment prove valueless for the work of the kingdom."[3]

Vv. 17-20 -- In these verses, Jesus is making the proclamation that He is the fulfillment of all the things spoken of by the Prophets about the coming Messiah and that he alone is the perfect fulfillment of all the Laws. Jesus makes it clear that he is not abolishing the Law but has fulfilled it. David Turner writes, "Jesus has come to show forth the true, transcendent meaning of the law by reaffirming it without repeating it...Matthew's Jesus is the ultimate goal of the law and the prophets, the one to whom they point. His mission of kingdom word and deed fulfills the ethical standards and eschatological promises of the law and the prophets. Thus he becomes the sole authoritative teacher of the law, and his interpretations take on the character of new law for his disciples. His teachings are not brand new in the sense of having no root in the Hebrew Bible but new in the sense of transcending the traditional understanding of the law promulgated by the religious leaders."[4]

Vv. 21-48 -- Although there are multiple teachings within these verses, taken as a whole, they represent a radical shift in the way people were to practice their faith. These verses create the dichotomy of faith that I have been talking about. Let me demonstrate:

Simple Faith

V. 21 - "Do not murder, and anyone who murders will be subject to judgment."
V. 27 - "Do not commit adultery."
V. 31 - "Anyone who divorces his wife must give her a certificate of divorce."
V. 33 - "Do not break your oath, but keep the oaths you have made to the Lord."
V. 38 - "Eye for eye, and tooth for tooth."
V. 43 - "Love your neighbor and hate your enemy."

Difficult Faith

V. 22 - "But anyone who says, 'You fool!' will be in danger of the fire of hell."
V. 28 - "But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart."
V. 32 - "But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery."
Vv. 34-37 - "But it tell you, Do not swear at all...Simply let your 'Yes' be 'Yes,' and your 'No,' 'No.'"
V. 44 - "But I tell you: Love your enemies and pray for those who persecute you."

"By means of six bold antitheses representing the teaching of Jesus, Matthew now contrasts Jesus' exposition of the true and ultimate meaning of the Torah with the more common, rabbinic understandings of the commandments. In this way the incomparable ethical demands of the kingdom are set forth."[5] Jesus draws a striking and sharp contrast between simple faith and difficult faith. The Bible is clear that there is nothing we can do to earn our salvation. That is absolutely true. However, the Bible is also clear that the life of faith doesn't end with the profession of our belief in Jesus. My oldest daughter says that spiritual growth means taking responsibility for your faith. It means taking responsibility for your behavior-to yourself, to others and to God. I think she's right on target. When we are in a love relationship with someone, making a public pronouncement of that relationship and then never or hardly doing anything else is simply not enough to maintain a healthy, nurturing and growing relationship, if it can even be called a relationship at that point. It requires action because "saying" I love you is simple but "doing" I love you can be terribly difficult.

In seminary, we learned that many biblical teachings are of the "both/and" variety as opposed to the "either/or" variety. This would be one of those teachings. So for those who think my teachings are too difficult and a reason some people don't come to faith or grow in their faith, I'll sum up the life of faith succinctly according to the Bible: Jesus died on a cross to pay for our sins. You can be reconciled to God by accepting that Jesus did that for you. If you've already done that then you can be assured that you will have a place in eternity with God! However, until then, there is a cross that awaits each of us as we follow Jesus' instructions and example-all of them! And that leaves us with a simply difficult faith!


[1] Henry T. Blackaby and Richard Blackaby, Spiritual Leadership: Moving People on to God’s Agenda, (Nashville, TN: B & H Publishing Group, 2001), p. 20
[2] Craig L. Blomberg, Matthew, The New American Commentary, (Nashville, TN: Broadman Press, 1992), pp. 101-102
[3] Craig S. Keener Matthew, The IVP New Testament Commentary Series, (Downers Grove, IL: InterVarsity Press, 1997), p. 109
[4] David L. Turner, Matthew, Baker Exegetical Commentary on the New Testament, (Grand Rapids, MI: Baker Academic, 2008), p. 158
[5] Donald A. Hagner, Matthew 1-13, Word Biblical Commentary, (Dallas, TX: Word Books, 1993), p. 111

Wednesday, April 11, 2012

Ministering Cross-Culturally


            Well I just returned from another successful short-term mission trip to Mexico with my two daughters. Thank you to all of you who took the time to pray for us. God did many amazing things! In light of our most recent experience, I wanted to share with you a review and teaching about ministering cross-culturally. Now most of you might think that “cross-cultural” means and different country where they speak a different language. But that’s not necessarily the case. “Cross-culture” can be within your own neighborhood. Let me give you some examples: A White-collar office professional exists within a different culture than a blue-collar factory professional. Now add to that, differences in race, religion, gender, and nationality and you have the ingredients for a cross-cultural encounter. Nevertheless, missions work in another country is by definition cross-cultural. Therefore, I’m writing this from that particular perspective, but all cross-cultural encounters share many of the same distinctives.

In their book, Ministering Cross-Culturally, Lingenfelter and Mayers attempt to identify and resolve the tensions and conflicts typically associated with cross cultural missions in different cultural and social contexts. Lingenfelter utilizes an interesting values-based questionnaire that assess a person’s proclivity in the areas of: time vs. event orientation, dichotomistic vs. holistic thinking, crisis vs. non-crisis orientation, task vs. person orientation, status vs. achievement focus and concealment of vulnerability vs. willingness to expose vulnerability. Lingenfelter insists that until we understand the culture to which we have been sent to serve and share the Good News of Jesus Christ, we will be unable to properly implement the method he identifies as the means by which cross-cultural ministry will be most effective. That method, according to Lingenfelter, is to become incarnate within the cultural context where we have been sent. Lingenfelter makes a compelling argument for his incarnational model through his application of Philippians 2:3-7 where Paul writes,

Philippians 2:3-7

3 Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. 4 Each of you should look not only to your own interests, but also to the interests of others. 5 Your attitude should be the same as that of Christ Jesus: 6 Who, being in very nature God, did not consider equality with God something to be grasped, 7 but made himself nothing, taking the very nature of a servant, being made in human likeness.”

This incarnational model, according to Lingenfelter, is essential to being able to relate within any cultural context we find ourselves. We become incarnate within our own culture through the natural process of life. However, the values learned within our own context do not necessarily translate to other cultures. Lingenfelter writes,
“The communities we form include some and exclude others. These social arrangements become an important part of our shared culture. We include those people who reaffirm our values and relationships, and we exclude those who in some way do not measure up to our standards or do not fit within our prescribed sphere of social relationships. This pattern of inclusion and exclusion often prompts us to fear and even reject the very people we are sent to serve.” (pp. 21-22)

I have had the opportunity to witness this dynamic first hand. For the last thirteen years I have traveled, along with my two daughters, to Juarez and Tijuana, Mexico to build houses in some of the poorer rural communities. Because my girls and I have participated in this particular missionary venture for so long, we are inevitably in a position of working with groups who have never been outside their particular cultural context. The most common misconception of these first-timers is the belief that local Mexicans are simply uneducated and lazy which is why they are poor and destitute. Clearly, this is a gross over-generalization. No doubt there are always those in every culture who lack personal initiative. However, it is ignorant to assume that there are no political or socio-economic factors that contribute to poverty in any culture. Yet it is understandable when the American, middle/wealthy class value system that equates success with intelligence and hard work is applied to the Mexican culture. Thankfully, however, first-timers are usually able to reorient their way of thinking to at least consider that there is a different value system at work in the Mexican culture. Because of the limitation of time in short-term mission ventures, becoming significantly incarnate in a new culture is not truly possible. However, for most, the process begins to take place by the end of the trip. I am convinced that all those who participate in any missionary venture must pay heed to Lingenfelter when he writes,

“The practice of incarnation…is the first essential step toward breaking the pattern of excluding others. Missionaries, by the nature of their task, must become personally immersed with people who are different. To follow the example of Christ, that of incarnation, means undergoing drastic personal reorientation. They must be socialized all over again into a new cultural context. They must enter a culture as if they are children—ignorant of everything, from customs of eating and talking to the patterns of work, play and worship.” (pp. 22-23)

Two other illustrations serve as further support for Lingenfelter’s position. As a general rule for some mission ventures to Mexico, participants are instructed to avoid consuming local food or drink that is not pre-packaged and conversely not to share their food or drink with the local community. This particular instruction has some very real and practical medical implications. Nevertheless, during one particular year, the family for which we were building a home prepared a complete meal for everyone in our group. The group was at a crossroad. The group leader instructed us to participate in the meal based on conscience. Some were fearful of the real possibility of becoming ill and graciously declined while others took a risk and accepted the meal. Only later did we learn that the family expended a month’s worth of food to show their gratitude for our service. Additionally, the family, who regularly interacted with everyone in our group earlier in the week, no longer interacted with those who refused their meal offer. Although none of us who ate the meal got sick, the possibility was very real and it is difficult to harshly judge those who refused to participate in the meal. Nevertheless, the results of those decisions underscore Lingenfelter’s point that we are not effective in our mission to reach those we are sent to serve if we are unwilling to become incarnate in their culture—and sometimes that involves real risk.

If you were to travel to Mexico, it would become immediately obvious how important the game of soccer is. In some places of the city, you will see field after field after field filled with locals playing soccer. There is scarcely a community where groups of kids and/or adults are not playing soccer in the streets. Coming from a family of soccer players and having two daughters who play soccer, it was natural to get involved in whatever game happened to be going on in the community where we were building. The game put everyone on equal footing because it is played the same way everywhere and transcends all language and social barriers. During one particular evening, some of the locals who worked for the mission agency who sponsored and organized the mission effort invited their extended families to our camp for dinner. Not surprising, a soccer game broke out between “Mexican Nationals” and the “Visiting Americans.” It was one of the most spirited and exciting games of soccer I have ever been involved in. Initially, participation ranged from six year olds to sixty year olds. However, when the Mexicans realized that the Americans could hold their own, those younger and those older dropped off as the intensity of the game grew. There was no lack of banter, posturing and good natured pushing and shoving. Right in the middle of the game, the leader of our group (who wasn’t playing in the game) called a camp-wide meeting to discuss the events of the day and to worship. We implored him for more time to finish the game as the score was tied. To our dismay, the request for additional time was denied and we had to leave the game as it stood. We thanked our opponents and left for the meeting. They were completely dumbfounded. There was no way they would ever leave a game unfinished. It wasn’t so much because the score was tied, it was the fact that they weren’t done playing. Certainly, meetings and worship are important. However, I doubt it impressed those to whom we were sent to serve. Lingenfelter makes this point when he writes, “We need to develop a habit of evaluating our priorities, and we need to recognize that the tasks we think are so critical are not more important than the people God has entrusted to us.” (p. 85)

Although Lingenfelter wrote this book primarily from the context of informing those involved in cross-cultural ministry efforts, I couldn’t help but see a very relevant application for our churches and my own family.
I am generally a type “A” personality while my wife is not. Although I’m not an obsessive type “A,” I’m usually pretty organized. I put my car keys, wallet and cell phone in the same place every day when I walk in from work so I know where they are when I need them. My wife, on the other hand, doesn’t always do that. Sometimes it makes me crazy but I’ve come to realize that her priorities are different than mine. In the early years of our marriage, I often thought that her life would be much better if she did more things and valued things the way I did. Now, after twenty-seven years of marriage, I realize her values make her the person she is and why I love her so much. Lingenfelter writes, “One of the biggest problems in our families, churches, and missions is that we often insist that others think and judge in the same way we do. We do not accept one another in love; rather, we try to remake those around us into our own image. This tendency is the negation of the principle of incarnation, which requires that we learn to think in the style of our neighbor.” (p. 64)

To further illustrate this point, I am familiar with a church that I will describe as being analogous to membership in a country club. In other words, it’s ok to visit a few times or to be different, but at some point it becomes obvious that the only way you become an accepted member is if you behave, look and act in a way that is determined by some select few as being acceptable. Of course this behavior by the “inner circle” is all wrapped in the ornate religious idealism of presenting the members of the Church as sanctified and holy. However, with the passage of time and the opportunity to observe those attitudes and practices, I have come to understand that the real motivation is to exclude those who look and act differently from the accepted norm of the inner circle. In short, some are worthy of being accepted into the flock while others are not. Instead of serving one another, unnecessary divisions are created and impenetrable barriers erected. Lingenfelter makes the point when he writes, “Whereas human attempts to find identity and self-worth divide us from one another and results in humiliation and subjugation of the weak, the gift of God’s worthiness creates within us the servant attitude of Jesus, even to the point of giving our lives for others.” (p. 99)

In summation, Lingenfelter makes the point that Jesus was a 200% person—100% God and 100% man. Although we are not capable of being 200% people, he suggest that we should make an attempt to become 150% people. Not losing ourselves but becoming more fully incarnate within the cultures to which we have been sent to serve. Lingenfelter’s illustration of Jesus as a 200% person is clear, but for us to become 150% people is less clear. I understand Lingenfelter’s point but I’m not sure as finite, sinful humans that we can be any more than we are. I think the principle that may be more helpful can be found at the heart of Lingenfelter’s incarnational servant model—“Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves.” (Phil. 2:3)