Having performed countless funerals over 30 years, I can say that the idea of not going to heaven is one that rarely occurs to most people anymore. Most Americans think that all we have to do to go to heaven is to expire. The idea that accountability for sin, absent repentance, extends beyond this life is becoming rare. In the Bible, however, it is clear:

“Each of us will give an account of himself to God.”
(Paul, Romans 14:12).

The Christian Doctrine of Hell:

It is hard to distinguish what the Bible teaches about hell from the plethora of pagan and extra-biblical sources that lead many astray. Greek myths tell of an underworld and a purging place for the dead. Medieval artists terrified church-goers with graphic demon-filled portrayals of hell. Poets like Dante Alighieri (1265-1321) and John Milton(1608-1674) profoundly shaped Christendom’s ideas about hell. Preachers like Jonathan Edwards illustrated hell as a fiery oven in which after millions of ages, “your torment would be no nearer to an end than ever it was.” We may value great art and literature but we must form our understanding of hell purely from Scripture.

The New Testament Greek word for hell (gehenna) comes from the name of the Valley of Hinnon just outside Jerusalem (featured image). It was an ancient battle scene, a place of pagan (child) sacrifices and a place where the dead were tossed. Later, it served as a garbage dump. Many burnings took place there to get rid of the stench. I have been there and I managed to escape alive.

Gehenna comes from the lips of Jesus more than from any other NT figure (it occurs once outside the synoptic gospels) but he did not use it to describe a literal city dump. For him, gehenna was God’s judgment (Matthew 23:33) and the final destiny of the lost. To Jesus, the reality of hell was something to fear: “Fear him who after the killing of the body, has the power to throw you into hell.” (Jesus, Luke 12:5). So, it is worse than mere death and there is no escaping alive.

Reconstructing hell or defining the nature of one’s experience or existence (or not) in hell are questions subject to ongoing debate. Reasonable Bible students can differ on how to interpret the parabolic and figurative speech used in the NT for hell. But the moral meaning of hell is unmistakably clear. Jesus referred to “hell” to warn not only against murder but against murderous anger and mean-spirited name-calling (Matthew 5:21-22). He thought it better to lose an eye or arm than to have your whole body thrown into hell (Matthew 5:29-30). In his parable of the sheep and goats, he told the goats, “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.” (Matthew 25:41). He cited the moral shortfall of the goats who selfishly neglected the needy, and added, “Then they will go away to eternal punishment.” (vs. 46).

Judgment Day:

The Christian doctrine of hell is rooted in the biblical conviction that God holds sinners accountable, sooner or later. Jesus promised that “men will have to give account on the day of judgment” for careless words.” (Matthew 12:36). Peter spoke of God holding the unrighteous “for the day of judgment” (2 Peter 2:9). Paul called it a “day of wrath” (Romans 2:5) and John encouraged “confidence on the day of judgment” for those in whom love is made complete (1 John 4:17).

God’s judgment will be “righteous (Romans 2:5), deserved (13:2), universal (14:10-12) and it will begin with the family of God (1 Peter 4:17). God’s judgment is every man’s destiny regardless of when or how we live or die: “Just as man is destined to die once, and after that to face judgment” (Hebrews 9:27). That sin must be punished testifies to the justice, honor and integrity of God. That He sent His own Son to pay our sin debt testifies to God’s mercy. How the sin-cleansing blood of Christ is applied (and to whom) is up to God who alone sees the whole hearts of men.

In a world where unrepentant sinners teach children to lie, torture or rape them (then rub their deeds in the faces of crushed parents), kill babies, enslave people, commit genocide, mow down civilians and behead innocents, hell makes good sense. God is not bound by our theories about hell but we are bound by His judgments.

A Serious Though!

One of the greatest orators to serve in the US senate, Daniel Webster, was once asked, “What do you consider the most serious thought that has ever entered your mind?” He replied, “The most solemn thought that has ever entered my mind is my accountability to my Maker.” In an age when politicians and people from all walks of life are easily corrupted and bought, we need more Daniel Websters.

Photo Credits:

Daniel Webster
Gustave Doré

The same professor who told me it is egocentric to want to go to heaven when you die (see Going to Heaven, Part I) proceeded to ask me where heaven is—not that he wanted to go, mind you. It’s not often a man asks for directions, so I opened up my “map” to help me reply. The thoughts below are adapted from my response.

Picturing Heaven

Sometimes, the Bible uses fixed terms for heaven (a place with “pillars”, “foundations”, “gates”, “windows” and “golden streets”). Jesus told his disciples, “I go to prepare a place for you.” and called that place his “Father’s house” (John 14:2). He also described heaven as God’s “throne” (Matthew 5:34). The apostle John also envisioned heaven with a throne surrounded by twenty-four thrones, a crystal sea, angels, a scroll, harps, trumpets, a temple and much more. He also envisioned heaven and earth passing away, to be replaced with “a new heaven and a new earth” (Revelation 21:1); two different realms, one temporary and the other eternal.

Such tangible terms, however, do not mean heaven can be found on a map or captured in a camera. According to the apostle Paul; “No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him. (1 Corinthians 2:9). He used metaphors like a twinkling eye and a trumpet to explain heaven more as a transformation than a destination (see 1 Corinthians 15:51-52). The Hebrew author wrote figuratively of a “greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation.” (Hebrews 9:11).

If God exists beyond the realms of space and time, would he reside in a place bound by human sensibilities? Why look for God somewhere in the universe when, in reality, He fills it? Through Jeremiah, God asked, “‘Am I only a God nearby . . . and not a God far away?” (Jeremiah 23:23). “Do not I fill the heavens and the earth?” (vs. 24).

Heaven is Personal

Sometimes, Jesus used the word “heaven” as a synonym for God Himself. To swear by heaven, Jesus taught, is to swear by God (see Matthew 23:22). The prodigal son confessed to his father that he had “sinned against heaven…” (Luke 15:21). Such passages tend to personalize rather than localize heaven.

The kingdom of heaven cannot be captured with mere words, but if any word could do it, it would be the preposition in the following promise: “And so we will be with the Lord forever.” (1 Thessalonians 4:17). In context, Paul was envisioning Jesus coming “like a thief in the night”, “from heaven”, with a “loud command” and a “trumpet call.” The faithful would be “caught up together” in the clouds to meet him. He would came not to stay on earth but to take us home to be “with” God. His purpose is personal.

Like God, heaven is both transcendent and accessible. It’s where God dwells and where the redeemed are destined to live forever. Asking where heaven is a bit like asking where God is. If being with God is not your desire, you may not like heaven.

Dual Citizenship

After painting a fiery picture of the apocalypse, the apostle Peter asked a practical question: “Since everything will be destroyed in this way, what kind of people ought you to be?” (2 Peter 3:11). His answer: “You ought to live holy and godly lives as you look forward to the day of God and speed its coming.” Living a holy life on earth is not the agent of our eternal salvation but the product of our trust and hope in a merciful God, not in our navigational skills.

Paul saw saints as dual citizens of earth and heaven. For him, “to die is gain” (Philippians 1:21), but to live on in the body meant “fruitful labor” (vs. 22). He believed we were made to be “clothed with our heavenly dwelling,” and “so that what is mortal may be swallowed up by life” (2 Corinthians 5:4-5). And this heavenly hope empowers us to live better lives here and now.

Christians care deeply about human events. But no matter what happens here, God is still on His throne in heaven where our real citizenship remains. We identify with C.S. Lewis who said, “Perhaps civilization will never be safe until we care for something else more than we care for it.” (God in the Dock, 1942). In other words, the less we care for God and heaven, the less safe we are on earth.

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Photo Credits:

Featured Image

Universe

C.S. Lewis

This came to me in a personal e-mail from a Stanford University professor:

I view the focus on going to heaven as a selfish aspect of Christian faith that I refuse to embrace…l I’m not convinced that what matters MOST is going to heaven, not if that leads to hell on earth.

Is it selfish for a prisoner of war to want to go home and see his family? Is it egocentric for a wayward son yearning for pig food to want to return to his father’s house? Jesus called it “coming to his senses.” (Luke 15:17)

Desire is not synonymous with selfishness. Jesus appealed to our best desire when he said, “Blessed are the pure in heart, for they shall see God.” (Matthew 5:8). It is no vice to desire that for which we were made–eternity with our Maker.

C.S. Lewis (1898 – 1963) answered this objection with a similar point, saying, “Marriage is the proper reward for the real lover and he is not mercenary for desiring it.” (from. The Weight of Glory, a sermon delivered at Oxford, England on June 8, 1941). Lewis went further, noting that God actually finds our desires, not too strong, but too weak. In the same sermon, he wrote:

We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

I also question the professor’s suggestion that longing for heaven leads to hell on earth. Completely unlike Lewis, Adolf Hitler held the desire for heaven in great disdain. He thought it took the people’s minds off of seeking supremacy here and now. Hitler loved to tell a story about the fruitful garden he tended compared with a nearby weed patch which he neglected and called “God’s garden.” His point was that reliance upon God diminishes our focus on being productive on earth. Hitler preached, “We don’t want people who keep one eye on the life in the hereafter. We need free men who feel and know that God is in themselves.” (quoted by Hermann Rauschning in Hitler Speaks, 1939).

When it comes to tending gardens, I’ll take God over Hitler any day. Behold the gorgeous Rhineland, the Swiss Alps, Yosemite (California), Harz National Park (Germany) or the Isle of Skye in Scotland. Not bad, eh? Moreover, it was actually Hitler’s unheavenly focus that, in his case at least, led to a lot of hell on earth.

C.S. Lewis again affirmed the desire for heaven in his classic, Mere Christianity:

A continual looking forward to the eternal world is not a form of escapism or wishful thinking… If you read history, you will find that the Christians who did the most for the present world were just those who thought the most of the next. (Book III, Chapter 10, ‘Hope’)

Lewis comfortably carried his desire to be with God in heaven alongside his desire to live well here on earth. In Mere Christianity, he advised, “Aim at heaven and you will get earth ‘thrown in.’ Aim at earth and you will get neither.”

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The professor cited above proceeded to ask me where I thought heaven was; a question I plan to take up in part II. .

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Photo Credits:

Featured Image

Harz National Park

POW Returning Home

She was born in Louisville, Kentucky, to a riverboat engineer and his musician wife in 1898. She learned to love music and wanted to teach it. In 1918, a voice contest intercepted her and sent her on an amazing journey through Chicago, New York, and Hollywood.

Near the end of her journey, in 1985, Irene Marie Dunne (1898 – 1990) was awarded the highest possible honor bestowed upon a performing artist for her contributions to the arts and humanities: The Kennedy Center Award. At the White House reception for the honorees, President Ronald Reagan aptly said, “You have enhanced life—you have moved us and made us laugh, made us cheer and made our souls soar.”

Dunne grew up with the Mississippi riverboat culture. She later recalled, “No triumph of either my stage or screen career has ever rivaled the excitement of trips down the Mississippi on the river boats with my father.” This changed when her father died in 1909 and the family moved to Madison, Indiana, where she was remembered by a neighbor as “a friendly and happy girl.” Well-grounded in her Catholic faith, in patriotism and in Hoosier values, Irene grew up to became one of the greatest screen performers of all time, excelling in serious drama, screwball comedy and musicals.

In 1928, Irene met and married Frank Griffin, a New York dentist, to whom she remained devoted until his death in 1965. She never removed her wedding ring as an actress, regardless of the part. They adopted a baby girl in 1936.

Always a gracious, elegant and dignified professional, she invariably elevated her audience’s notion of American womanhood like no celebrity in our history. She soon became known as The First Lady of Hollywood.

When the screwball comedy genre surfaced in Hollywood, exciting new rolls opened up for women. In some cases, leading men were reduced to puppets under the sway of a headstrong independent woman complicating his life. For others, it was a ditzy blonde or a hot bombshell causing him fits. However, Irene Dunne topped this genre with a one-foot-in-reality approach that combined a quick wit with a rich dignity.

In all her roles, she depicted emotionally stable and strong women who do not take that strength at the expense of men. Leading men didn’t get the best of her but they got the best of themselves from being with her. Her strength was not limited to her acting roles. In one case when she was subjected to disgusting and disrespectful harassment from a major co-star, she stood up to the nonsense and threatened to walk off the project. She w was no milquetoast victim.

Dunne’s off-screen life was above reproach. Following her film career, she turned to Republican politics, business and flourished in philanthropic and charitable efforts for her church, the American Red Cross, American Cancer Society, Boy Scouts of America and many other causes on behalf of the underfed, underprivileged and disinherited. Her highest charitable priority was St. John’s Hospital in Santa Monica, California. She raised more than $20 million as President and then supporter of the St. John’s Hospital Foundation. In 1963, she harnessed all the biggest names in Hollywood to help make the classic western How the West Was Won and to donate proceeds to St. John’s. The Irene Dunne Guild is instrumental to this day in supporting St. John’s.

Dunne received three honorary doctorate degrees in recognition of her work in music, cancer research and for her fidelity to the principles of her faith in public and private life. She once said, “Trying to build the brotherhood of man without the Fatherhood of God is like having the spokes of a wheel without the hub.” She obliterated any pseudo distinction between being good and being nice. Unable to disparage her decency, the best that the more prurient side of Hollywood could do was ignore her. Thus, her memory has been poorly kept. As one hungry tabloid journalist said of her, “She is bad copy but a delight to know.”

Film Highlights:

1931 – Cimarron earned Irene the first of five Academy Award nominations.

1936 – Showboat featured her exceptional singing talents and built her confidence for trying romantic comedy.

1937 – The Awful Truth displayed a stellar comedic chemistry between Dunne and costar Cary Grant.

1939 – Love Affair teamed her with the debonair Charles Boyer and is one of the most engaging romances ever filmed. It garnered six Academy Award nominations in the most competitive year in the history of the Academy.

1941 – Penny Serenade portrayed how parenthood can challenge a marriage. It also dealt with the joys and struggles of adoption, something with which Dunne identified closely. Also in 1941, she sold war bonds and became a founding member of The Hollywood Victory Committee, organizing efforts to entertain and encourage troops. She also appeared with the Chicago Symphony Orchestra and performed with the Philadelphia Symphony.

1944 – The White Cliffs of Dover was a war-time salute to our British allies. Dunne said, “I don’t think it smacks of propaganda, but if it does then I am glad.”

1948 – I Remember Mama is my favorite. Irene plays the pennywise matriarch of an immigrant Norwegian family in 1910. Never has motherhood been more elevated on film than by Dunne in this down-to-earth “philosopher mom” role.

Her Legacy in Charitable and Civic Causes.

1949 –Notre Dame presented Irene Dunne with The Laetare Medal, the highest honor bestowed upon a Catholic layperson. She was also named vice-chairman for the American Red Cross.

1951 – Presented with the Lateran Cross.

1953 – Received the Award of Merit from the Sister Elizabeth Kenny Foundation for raising funds to fight polio.

1957 – Appointed by President Eisenhower as a special US delegate to the United Nations. She addressed the General Assembly on October 4, 1957 on behalf of refugee relief efforts.

1958 – Named Indiana Woman of the Year.

1965 – First woman elected to Technicolor’s board of directors. She was also the first woman to receive the Bellarmine College Medal for her contribution to the arts.

1967 – Governor Ronald Reagan appointed her to the board of the California Arts Commission. Her 3-year tenure elevated the arts in many realms, especially for the handicapped–as seen in her efforts supporting sculpture for the blind.

1968 – Named one of Colorado’s Women of achievement.

Her Legacy in Quotes:

“Audiences grew to know exactly what to expect from a film star. Joan Crawford would more than likely be a fallen woman; Garbo, a woman of mystery; Irene Dunne, a charming well-bred always loveable lady.” ~ Katherine Hepburn, actress.

“The sweetest woman with whom I have ever acted. She is an actress to her fingertips and radiates a charm I have never found in all my 25 years of acting.” ~ Maria Ouspenskaya (1876 – 1949).

“Her quality, refinement, gorgeous sense of humor, lovely singing voice… we could always pint to her outstanding example as a woman and a star… always the lady, charming and fun.” ~ Joan Leslie, actress.

“Her womanly charms will endure through the ages.” ~ Andrew Sarris, film professor.

“A beloved public figure, not in the fantasy sense but as a poised, intelligent and gracious vision of American womanhood.” ~ Walter James, 1990.

“She is the best, up there in a class by herself.” Jimmy Stewart, actor.

“Losing her is like losing a member of the family. She is a special lady who will live in our hearts forever.” President Ronald Reagan, 1990.

“She spoke of having a sense of purpose greater than herself; of living life ‘in a state of grace’ as though she could live as an instrument by which other’s lives might be improved… She was, bar none, the finest example of character I have ever known.” ~ Mark Shinnick, grandson.

“If Irene Dunne isn’t the First Lady of Hollywood, then she’s the last one.” ~ Gregory LaCava, Director.

All in all, she was a class act.

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Photo Credits

Irene in The Awful Truth

Irene Dunne

CHOCOLATE LOVE:

With Valentine’s Day behind us, rose petals falling and the chocolate running out, let’s take a second look at how we use the word “love” these days.

To describe our feelings for a dog, a daughter, a dad, a deity, or the décor in our home, the word “love” often comes to mind. It doesn’t matter how deep our commitment is, we just love it! Even if something does not exist, we can still “love” it (or “her” as in the case of a football player recently).

Remember the phrase, “as long as we both shall live?” Many couples now prefer, “as long as we both shall love.” Then, as the chocolate goes to the hips, the hair goes down the drain and feelings fade; so goes the “love” and the marriage. As Crystal Gayle used to sing, “Too many lovers [and] not enough love these days.”

CHRISTIAN LOVE:

Christian love is something else. It’s all about commitment and it leads you straight into a life and death conflict with evil. For Jesus, this was no accident: “The reason the Son of God appeared was to destroy the devil’s work.” (1 John 3:8). This was no walk in the park.

Real love and evil cannot co-exist in peace. Jesus said, “Because of the increase of wickedness, the love of most will grow cold.” (Matthew 24:12). Thus, his all-out war on evil was actually a crusade for love. He was willing to suffer loss or pain on behalf of others. If you are wondering how a good God could permit suffering, take a second look at Jesus. God not only permitted pain for His Son but planned it! The devil understood this and tried to tempt Jesus with some less painful approaches to life. But Jesus chose the way of self-denying love and it cost him dearly.

Three centuries later, the Roman Emperor Claudius II personally interrogated a follower of Jesus named Valentinus to persuade him to convert to Roman paganism, or die. He not only refused but he tried to convert the emperor to Christianity. This cost him dearly too. The price of candy, flowers, Hallmark cards or even diamonds on Valentine’s Day pales in significance to the price St. Valentine paid for his faith.

MORAL COURAGE:

Real love is defined by suffering which it willingly accepts in its battle against evil. Love is costly because sin and evil are popular and powerful this side of heaven and love cannot rest easy with that. This is why parents discipline their children. It’s why God sent Jesus to earth on a painful mission of love. It’s also why believers put on spiritual armor and stand up to evil—in that order!

The greatest love stories of all, from Jesus to St. Valentine, portray the high cost of love. Jesus said, “Light has come into the world, but men loved darkness instead of light because their deeds were evil.” (John 3:19). After commanding us to love each other, he added, “If the world hates you, keep in mind that it hated me first.” (John 15:18).

Christian love calls for moral courage and an undying trust in Jesus who promised: “All men will hate you because of me, but he who stands firm to the end will be saved.” (Matthew 10:22).

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Photo Credits
St. Valentine

Chocolate and Rose

The contrast between Christianity and culture is clearly seen in the current debate regarding homosexuality. I am proud of Jesus’ church, his lovely bride, for the genuine respect I have seen her show to people struggling or living with homosexuality. This respect is rare and we see it contrasted with culture on two levels:

• While our current culture dehumanizes homosexuals by saying they are biologically programmed and “born that way” (like animals) and have no real moral choice regarding sexuality, Christians rise to affirm their God-given humanity and respect their full free moral agency.
• While the world denies that homosexuals can claim hope for being transformed by the love and power of God, the church holds that hope high for all sinners who repent.

To the extent that you are programmed by forces beyond your control, you are more machine than man. If inborn instincts and biological drives primarily animate you, you are more animal than human. Christianity dignifies human beings as distinct from mere machines and animals (for an overview of the crucial differences between humans and animals, see: Human)

About twenty years ago, a major news magazine featured a dog on the cover with the headline (paraphrased from memory): “Studies Say Animals Make Complex Moral Decisions.” The article was typical newspeak and proved nothing. Another article in this issue claimed as fact that humans have no choice whatsoever over their sexual preferences and orientations. So, the volitional qualities of animals were embellished while the complex moral capabilities of human beings (including how we approach sex and love) were drastically downplayed.

When the culture gets it backwards, Christians take heat for keeping it straight. Jesus taught that the first will be last and the last first because he knew human culture gets things backwards. When good is called “evil” and evil “good,” then good people suffer under the “new normal.” This began long ago in a garden when a slick deceiver claimed that obedience to God was foolish and disobedience was smart. Eve took the bait.

No! God made humans “in His image,” giving us a moral decision-making capacity that transcends nature and nurture. Sex was His idea as was marriage between a man and woman to put that idea into godly practice (see Matthew 19:4-6). Humans can uniquely participate in forming our moral inclinations, sexual preferences, attractions, identities and actions over time. The notion that homosexuals have no choice in one of the most intimate and fundamental aspects of humanity—how we approach sex and love in terms of preferences and priorities—is dehumanizing.

If the church wants a meaningful ministry that reaches people who identify with homosexuality, she must believe in the power of God to transform any human being who puts his or her life into His hands. It is popular to low-ball God’s power to change us because some want to wear the name “Christian” without being changed. However, Paul claimed, “If anyone is in Christ, he is a new creation” (2 Corinthians 5:17). No human being is helplessly stuck in an identity or state of mind or behavior with no hope for real change on God’s terms. Whatever leads us into sin need not define us forever.

Repentance places us in God’s hands and makes us soft for His re-molding over time. It cuts through all the dehumanizing excuses sinners make to shield them from the hope of a new creation. Repentance is the soil from which real hope and change grows.

Preaching was Jesus’ passion. “That is why I have come,” he said (Mark 1:38). He was also a miracle worker and healer, but that’s not what got him killed. His enemies resented the popularity that his healing ministry attracted but it was his preaching that exasperated his enemies. Jesus’ disciples inherited his passion for preaching and, for most of them, it took years off their lives too.

Jesus was a polarizing preacher, especially when telling parables. His stories had a way of making soft hearts softer and hard hearts harder. The one about tenant farmers (Mark 12) angered his enemies and left them looking for a chance to arrest Him. After telling a parable about two sons (intentions alone don’t cut it), Jesus told the local chief priests and elders that prostitutes and tax-collectors were entering the kingdom of heaven before them (Matthew 21:31). Ouch!

Jesus’ apocalyptic tale about sheep and goats (Matthew 25) pit two groups of people against another with eternal ramifications. His story of the rich man & Lazarus (Luke 16) pits a wealth man and a poor man against each other again with eternal consequences. His parable of the weeds (Matthew 13) represents two poles of people as “wheat” and “chaff.” Jesus related a polarizing tale about a prodigal son (Luke 125) who was lost and then found, dead and then alive. It featured contrasting attitudes between two brothers, one of whom was embittered by the happy ending. The parable of the ten virgins (Matthew 25) pits those prepared against those who are not. His parable of the wedding feast (Matthew 22) demanded an either-or decision–no three ways about it.

Jesus was a polarizing preacher even when not telling parables. He said,

• “He who is not with me is against me, and he who does not gather with me, scatters.” (Luke 11:23)
• “What is highly valued among men is detestable in God’s sight.” (Luke 16:15)
• “Light has come into the world, but men loved darkness instead of light because their deeds were evil.” (John 3:19)

It would be safe to keep my thoughts focused on the first century or to imply that Jesus’ outspoken courage applies only to paid preachers. Actually, all Christians are preachers. “Preach the gospel at all times,” said St. Francis of Assisi (182 – 1226), “If necessary, use words.”

In word and in deed, Jesus is our primary example. However, it won’t hurt (well, perhaps it will a little) to consider the wisdom and courage of some more recent men of God who shared Jesus’ passion for preaching:

• “Don’t go out for popularity. Preach nothing down but the devil, nothing up but the Christ.” ~ Charles Haddon Spurgeon (1834-1892).
• “It is a poor sermon that gives no offense; that neither makes the hearer displeased with himself nor with the preacher.” ~ George Whitefield (1714 – 1770).
• “When the Holy Ghost convicts of sin, people are either converted or they don’t like it, and get mad.” ~ Dwight L. Moddy, Ancedotes (1881).

Jesus could have lived to a ripe old age had he given up preaching about sin. To this day, preaching on the severity of sin and need to repent polarizes and alienates people. The good news of forgiveness gets polarizing when people figure out that it excludes the excuses we embrace for our most treasured sins. Woe to the honest Christian preacher who, like Jesus, makes that clear.

Staying safe is not a preacher’s prerogative. However it is a popular motive for many pretenders today. In his book, An Earnest Ministry, John Angell James (1785-1859), put his finger on the problem in words that resonate today:

• “From the general strain of some men’s preaching, one would almost be ready to conclude that there were no sinners in their congregations to be converted.”

I learned the art of weed discrimination at an early age. Pulling weeds was my main livelihood as a boy, at fifty cents an hour.

A weed is a plant that grows where it’s not wanted. Usually, it grows rapidly and reproduced with ease. My parents wanted crabgrass and dandelions out of the lawn so they were weeds. Thistles, pennywort, pigweed, pokeweed, ragweed, hemlock, stinkweed and tumbleweed also had to go. I lived in weed heaven, so I always had a job.

A Perplexing Parable:

Jesus told a parable about weeds (Matthew 13:24-30). Actually, it was about the kingdom of heaven and the weeds were not so heavenly. A farmer planted good seeds and went to bed. At night, a nefarious enemy spoiled his field. When the wheat broke ground, so did the weeds. The servants were confused. They knew only about the good seeds and asked, “Where then did the weeds come from?”

How? Why? These are questions even non-farmers ask about unexpected or undeserved consequences in life. It’s just not fair.

“An enemy did this,” replied the owner. Perhaps it was a competitor or some unruly kids. Either way, the culprits were long gone and the servants would have to deal with it. They asked, “Do you want us to go and pull them up?”

“No.” The owner was unwilling to risk rooting up wheat in the process of digging out weeds. “Let both grow together until the harvest,” he ordered. Only then would the wheat and weeds be separated. Meanwhile, they would have to live with the weeds.

Purity and Unity in Conflict:

A Christian is not just anyone who wears the label. Fewer people will enter the kingdom of heaven than those who cry, “Lord, Lord!” (Matthew 7:21). Must we put up with the fakes? Must we tolerate unwanted people and unfair circumstances in the kingdom? Should we excuse the spiritual blindness, doctrinal apathy or ethical laziness we see around us for the sake of unity? Do the banners of Christian unity or doctrinal purity entitle believers to rid the field of the hypocrites, free-loaders and other spiritual riff-raff? How can there be real Christian unity when wheat must abide with weeds?

Purity is important to God. There is a time and place for spiritual discipline in God’s church. Paul predicted that savage wolves (Acts 20:29), often in sheep’s clothing, would be found among believers. There are biblical terms for dealing with such painful problems and pretenses this side of the harvest.

However, church discipline is tender territory–off limits to Lone Ranger Christians who think they know best. Weeds often look like wheat and if I qualify as wheat, then I know wheat can sometimes look like weeds. It is dangerous to judge by appearances under the presumed banners of either purity or unity. We must work in God’s fields until harvest, even if weeds benefit from our toil and we have to suffer from their prickly personalities. Division in God’s kingdom rises when the wheat think they shouldn’t have to put up with weeds, especially at church. Sorry, but we do. Prior to the final harvest of history, God’s kingdom will be a mixed bag. Can we live with this?

Maybe our definition of unity is too utopian. Perhaps our personal picture of purity is too perfect (or my alliteration is too tacky). There will always be a creative tension between purity and unity. Still, I have a creative question that may cut through some fog: Does God want us back at the base inspecting each other endlessly to weed out the weak, or does He want us marching through the fields planting seeds? I think real Christian unity will grow as more weed-pullers become seed-planters.

The Holy Spirit may right now be transforming some pesky weeds at your church into wheat. He may even want to use you in the process.

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Photo Credits

Wheat

Weeds

I’m just reporting. Real life application is your department.

🙂 The ‘First Date’ Kiss (Jacob and Rachel): “Then Jacob kissed Rachel and began to weep aloud.” (Genesis 29:11). This occurred at their first encounter, apparently before they spoke but not before he performed a kind act of service for her. As soon as Rachel’s father found out about it, he (brace yourself) also hugged and kissed Jacob (see Genesis 29:13). It never quite worked this way for me.

🙂 The Bury-the-Hatchet Kiss (Jacob and Esau). Jacob, a conniving twin, capitalized on his brother’s hunger to usurp his birthright for a pot of porridge. Later, Jacob stole Esau’s rightful blessing (with a kiss). After a twenty-year cooling off period, Jacob returned unsure of what Esau would do when they met. Here’s what happened: “But Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him.”(Genesis 33:4). This would not be the last reunion hug for Jacob (see Genesis 46:29) and there was more kissing to come for Jacob as a grandpa (see Genesis 48:10). Jacob was quite a kisser.

🙂 The Group Hug & Kiss (Joseph, Benjamin and their brothers). I guess the apples don’t fall far from the tree. Jacob’s sons also had their disagreements followed by a teary reunion. Treachery ran its ugly course but a severe famine helped bring a long sibling separation to an end. When Joseph finally revealed his identity, “…he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping. And he kissed all his brothers and wept over them.” (Genesis 45:14-15). All this before Kleenex existed.

🙂 The Romantic Kiss (man and woman): “Let him kiss me with the kisses of his mouth–for your love is more delightful than wine.”(Song of Songs 1:2). Sweet! However, such feelings can be hard to hold. I once saw a bumper-sticker that read, “When did wine, women and song become beer, the old lady and TV?”)

😐 The Inaugural Kiss (Samuel and Saul): “Then Samuel took a flask of oil and poured it on Saul’s head and kissed him…” (1 Samuel 10:1). Today, presidents just swear in on multiple famous Bibles.

🙂 The Friendship Kiss (David and Jonathan): “Then they kissed each other and wept together–but David wept the most.” (1 Samuel 20:41). Protecting David from the royal wrath of Jonathan’s father eventually cost Jonathan his destiny as Israel’s king. What would you give up for friendship?

🙂 The Kiss of Truth (proverbial): “An honest answer is like a kiss on the lips.” (Proverbs 24:26). Both honesty and kisses involve risk. Take it. No pain, no gain.

🙂 The ‘Mother-in-Law’ kiss (Naomi, Ruth and Orpah): “May the Lord grant that each of you will find rest in the home of another husband. Then she kissed them and they wept aloud…”(Ruth 1:9). For Orpah, it was a goodbye kiss. Not for Ruth.

😐 The Kiss of Humble Repentance (Jesus and a sinful woman): “Then she wiped them [Jesus’ feet] with her hair, kissed them and poured perfume on them.” (Luke 7:38). That Jesus allowed this outraged his hosts. Unfazed, Jesus replied, “You did not give me a kiss, but this woman, from the time I entered has not stopped kissing my feet.” (Luke 7:45).

🙂 The All-is-Forgiven Kiss (Father and Prodigal Son): “But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.” (Luke 15:20). Jesus was talking about how his Father treats sorry sinners like me.

🙁 The Traitor’s Kiss (Judas and Jesus): “Judas said, ‘Greetings Rabbi!’ and kissed him.” (Matthew 26:49). Jesus said, “Judas, are you betraying the Son of Man with a kiss?” (Luke 22:48). What better way is there to betray a trusted friend?

😐 The Elders and Evangelist Hug and Kiss (The Ephesian elders and Paul): “They all wept as they embraced him and kissed him.” (Acts 20:37). Memo to my elders: Don’t get any ideas.

🙂 The Holy Kiss (multiple references): “Greet one another with a holy kiss.” (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; and 1 Peter 5:14).
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Being biblical is a passion for true believers. But discretion is the better part of passion so be careful out there!
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Photo Credits
Juda’s Betrayal

Sailor’s Kiss
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Editor’s Note

For those of you who don’t know Joel, he photo is the featured image along with content managers Brett and Emily. (the bride and groom) The featured image is courtesy of Midwest Life Shots

Does Jesus want us to flaunt our goodness in public?

No! He preached: “Be careful not to do your ‘acts of righteousness’ before men, to be seen by them.” (Matthew 6:1). He specifically applied this warning to our giving, praying and fasting. When righteous deeds are done in secret, Jesus assures us that our heavenly Father sees and rewards all.

So, does Jesus not want goodness to come out into the open?
No! Let it show. Our Lord’s warning against self-aggrandizing religion does not translate into a retreat from all public visibility. I realize Jesus made a parabolic point about going into a private closet to pray, but in the same sermon, he said: “…let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” (Matthew 5:16).

In Jesus’ monumental mountain-top sermon, his disciples (then and now) are admonished to be poor in spirit, pure in heart, meek, merciful, hungry, peaceful and righteous under fire. When we are insulted, libeled and abused, we don’t just take it gracefully—we rejoice! Instead of spoiling whatever we touch, we live like salt! Instead of retreating to dark closets, the world needs us to shine! Listen to Jesus:

You are the light of the world. A city on a hill cannot be hidden. 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.<(Matthew 5:14-15)

The apostle Paul understood that goodness was not meant for dark closets:

The sins of some are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. In the same way, good deeds are obvious, and even those that are not obvious cannot remain hidden forever. (1 Timothy 5:24-25).

So, good works are conspicuous even when they are not obvious up front. Knowing that deeds of decency become conspicuous sooner or later can help us not to do them conspicuously. Just because the world willfully shuts its eyes to the goodness of God’s people does not mean it will remain under cover forever.

Brace yourself:

The same is true of sin. It will also not stay hidden. When the world sees Jesus’ disciples flaunting and tolerating sin, they never let us forget it. Jesus’ name gets dragged through the mud for the world to see. No wonder Paul warned his readers not to even eat with sexually immoral or greedy or slanderous or idolatrous people who call themselves “brothers” in Christ. “God will judge those outside,” Paul wrote, but Christians are authorized (after exhausting all gentle attempts to restore a sinner) to expel the unrepentant wicked ones on the inside (see 1 Corinthians 5:9-13 and Galatians 6:1).

Good and evil are in play all around us. Neither can hide forever. Either way, inside and out, our task is to be good without being show-offs.