“He has chosen the lowly things of this world: the despised ones and those who are not, to bring to nothing the things that are” (1 Corinthians 1:28). It isn’t just my heart’s tattoo; I really believe it’s one of the most important prophecies of the Bible. Jesus was the ultimate despised one, a king whose reign is defined precisely by his utter social rejection. When we are truly saved, we become despised ones with Jesus, being “crucified together with Christ” so that “it is no longer [we] who live but Christ who lives in [us]” (Galatians 2:19-20). What are we saved from? Legitimacy, which is “friendship with the world [and] enmity with God” (James 4:4), since it is a declaration of independence from God. How do the despised ones that Paul describes “bring to nothing the things that are”? By destroying the categories of legitimacy constructed by the normal majority (a.k.a. “the world”) as a substitute for reliance on God’s mercy.
The phrase “Jesus juke” was originally coined by Jon Acuff in a 2010 post on his blog “Stuff Christians Like.” Jesus jukes are moves that you make in online conversation to showcase your superior Jesus-ness at the expense of other people who have said something, often in banter or jest, that is inadequately theologically correct (or TC for short, the Christian version of PC). Jesus jukes are the 21st century online conversational version of the exhibitionist piety that Jesus calls out in his Sermon on the Mount, like praying on the street corner, disfiguring your face when you’re fasting, and announcing your alms-giving with trumpets (Matthew 6:1-18). I’ve come to realize that many Jesus jukers actually aren’t doing it on purpose, so I figured some examples might be helpful to my accidental Jesus juking friends. Continue reading
In a recent post, John Meunier writes, “You cannot speak intelligently about Wesleyan theology if you discard the doctrine of Original Sin.” He shares a statement in the Book of Discipline which says, “We believe man is fallen from righteousness and, apart from the grace of our Lord Jesus Christ, is destitute of holiness and inclined to evil.” I agree that we need to know we’re sinful in order to recognize our need for Christ. But is the Christian gospel really unintelligible unless we believe that every non-Christian around us is “destitute of holiness and inclined to evil”? I wanted to offer a different way to narrate this, with the help of 4th century saint John Cassian. I ultimately think a doctrine of total providence is more faithful to John Wesley’s vision than total depravity.
Dear hitherto unknown friend,
I have been invited into conversation with you by Kile Jones of the “Interview an Atheist at Church” project. My hope is that you would write a response that I could publish on my blog and we could carry on a dialogue of sorts for my readers to witness. I want to confess first of all that I’m completely unsure of how to proceed in this conversation. What I typically say to atheists is that I probably don’t believe in the god that you don’t believe in either, which I realize is probably pretty patronizing. I don’t want to be patronizing and I don’t want to presume that my words can convince you to convert to my faith, though admittedly I’m wired to have the agenda of evangelism somewhere in my head in most conversations I have with non-Christians.
Jesus’ woes against the Pharisees in Matthew 23 should be mandatory daily devotional reading for American evangelicals. It’s incredible how much we resemble the religious insiders who crucified Jesus. One of the things that Jesus says about the Pharisees in verse 4 is that “they tie up heavy burdens, hard to bear, and lay them on the shoulders of others.” We are living through a time in which many Christians measure their “faithfulness” to God according to the weight of the burdens that they tie up for others to carry, the prime example of course being the homosexuality issue. What’s farcical is when Christians act as though they are making some great sacrifice and bearing some great cross on account of how strict they are in their consideration of what other people do. Continue reading
The title is everything if you want a well-trafficked blog post. Now my task is to explore whether this provocative statement is actually true. I spent last week reading a couple of Catholic writers offering a provocative definition of “poverty” as a positive state of character. So I thought this could be my contribution to the Despised Ones synchroblog this week on how to show genuine solidarity to marginalized people. I think that you have to become poor to live in true solidarity, which is what God decided to do to humanity by coming to Earth as the poorest man who has ever lived. Continue reading
There’s an African folktale that I’ve read with both of my sons. In the story, every child born in a village is given a song that tells them who they are, giving them their role to play within the village community. Whenever kids start misbehaving and causing conflict, the other villagers sing their song to them so that they will remember who they really are. This was basically the topic of a podcast sermon from the Meeting House that I listened to on my drive home tonight from North Carolina. I needed to hear this word because I’ve forgotten my song recently, namely that who I really am is an encourager, not a mocker or scornful accuser. Continue reading