Preorder My Next Book: Fake Christianity: 10 Traps of an Inauthentic Faith (and How to Avoid Them)

Fake Christianity is deceptive and deadly. And, unfortunately, it’s very much alive today. We can easily recognize problems and hypocrisy around us. But it takes humility and courage to face the error and deception within us. Sure there obvious examples of hypocrisy all around us. But as we identify and avoid those sins, we also need to hear Jesus’ call to identify and avoid more subtle forms of hypocrisy, like prayerlessness, neglect of the Bible, gossip, bitterness, and every other form of ungodliness.

In Fake Christianity, I look primarily to Jesus’ final public message before his crucifixion and resurrection (Matt 23), where he addresses a culture remarkably like our own. I do my best to help you see how Jesus exposes ten traps of inauthentic faith and how the gospel enables us to overcome them. As we follow Jesus’ words and walk in his power, we will experience greater joy, peace, hope, love, and purpose.

You can preorder the book HERE.

Arthur Brooks on Seeing Gratitude like Exercise

In Arthur Brooks’ book, Strength to Strength: Finding Success, Happiness, and Deep Purpose in the Second Half of Life, he provides a way of thinking about gratitude that I thought was incredibly helpful. The short, simple, profound, thought is:

“Gratitude is very similar to exercise. We all know it’s good to be grateful and show it–just as we all know it’s good to go to the gym and work out. But just as fitness demands that we make a routine and overcome a natural desire to do nothing, so also we need to make a habit of being grateful, even if we don’t feel it. And not just on one Thursday–all year round.”

The 3 Angles Eugene Peterson Believes Should Shape Pastoral Ministry

Eugene Peterson is concerned about the state of pastoral ministry. In Working the Angles: The Shape of Pastoral Integrity, Peterson warns his readers about pastors who “are abandoning their posts, their calling. . . . What they do with their time under the guise of pastoral ministry hasn’t the remotest connection with what the church’s pastors have done for most of twenty centuries.” Are there important organizational considerations that need to be attended to in every church? Sure. But that isn’t the main thing Peterson believes pastors should be marked by.

What should a pastor’s dominant concern be? Prayer, scripture, and spiritual direction. Using a metaphor from trigonometry, Peterson argues that these three emphases are the angles pastors should devote themselves primarily too. “I see these three essential acts of ministry as the angles of a triangle. Most of what we see in a triangle is lines. The lines come in various proportions and the shape of the whole are the angles. The visible lines of pastoral work are preaching, teaching, and administration. The small angles of this ministry are prayer, Scripture, and spiritual direction. The length and proportions of the ministry lines are variable, fitting numerous circumstances and accommodating a wide range of pastoral gifts.”

Why does Peterson believe these things “angles” are so important? Because, he argues, “Pastoral work disconnected from the angle actions is no longer given its shape by God. Working the angles is what gives shape and integrity to the daily work of pastors and priests. If we get the angles right it is a simple matter to draw in the lines. But if we are careless with or dismiss the angles, no matter how long or straight we draw the lines we will not have a triangle, a pastoral ministry.”

5 Steps To Take When You Experience Loss: Insights from Jerry Sittser’s “A Grace Disguised”

Jerry Sittser and his family were headed back home from an event when a drunk driver drove head-on into their minivan. Although he and three of his kids survived, tragically, his wife, mother, and one of his daughters all died at the scene of the accident.

While most people don’t, thankfully, have to go through what he went through, every single one of us experience loss. Sittser writes, “Sooner or later all people suffer loss, in little doses or big ones, suddenly or over time, privately or in public settings. Loss is as much a part of normal life as birth, for as surely as we are born into this world we suffer loss before we leave it” (17). He continues, “”All people suffer loss. Being alive means suffering loss. Sometimes the loss is natural, predictable, and even reversible. . . . But there is a different kind of loss that inevitably occurs in all of our lives, though less frequently and certainly less predictably. This kind of loss has more devastating results, and it is irreversible. Such loss includes terminal illness, disability, divorce, rape, emotional abuse, physical and sexual abuse, chronic unemployment, crushing disappointment, mental illness, and ultimately death. If normal, natural, reversible loss is like a broken limb, then catastrophic loss is like an amputation. The results are permanent, the impact incalculable, the consequences cumulative. Each new day forces one to face some new and devastating dimension of the loss. It creates a whole new context for one’s life” (31-32).

We all experience loss, but, unfortunately, we don’t all understand how to GROW through loss. Instead of growing through our losses, many, sadly, lose their way, their heart, and their hope. But it doesn’t have to be that way. Sittser writes, “It is not, therefore, the experience of loss that becomes the defining moment of our lives, for that is as inevitable as death, which is the last loss awaiting us all. It is how we respond to loss that matters. That response will largely determine the quality, the direction, and the impact of our lives” (17). He continues, “There is little we can do to protect ourselves from these losses. . . . There is much we can do, however, to determine how to respond to them. We do not always have the freedom to choose the roles we must play in life, but we can choose how we are going to play the roles we have been given. Choice is therefore key. We can run from the darkness, or we can enter into the darkness and face the pain of loss. We can indulge ourselves in self-pity, or we can empathize with others and embrace their pain as our own. We can run away from sorrow and drown it in addictions, or we can learn to live with sorrow. . . .” (46).

Sittser’s book is a healing balm to anyone hurting. I first picked it up when I lost one of my best friends who gave his life saving some people from a burning car and oncoming traffic. Since then, I’ve returned to a few parts of this book more than once, as I’ve experienced more loss over the years.

But I know many people might not have or make the time to read this book. So I thought I’d offer a few lessons I’ve taken away from the book that I apply when I experience loss.

  1. Watch Out for Attempts to Deal With the Pain of Loss in a Way That Causes More Pain

As many besides Sittser have noted, when we experience loss, we are prone to do one of the following things:

Denial – On denial, Sittser writes, “Denial puts off what should be faced. People in denial refuse to see loss for what it is, something terrible that cannot be reversed. They dodge pain rather than confront it. But their unwillingness to face pain comes at a price. Ultimately, it diminishes the capacity of their souls to grow bigger in response to pain” (56). Denial happens when we give the “it’s not that big of a deal” statement, when it actually is. We can deny dealing with the pain by working harder than before. Denial says “it’s fine” when it really isn’t.

Bargaining – When we experience pain, sometimes we try to fight it by bargaining. On his experience, he wrote, “I thought about replacement relationships that could help me make the transition quickly and conveniently, but then I faced disappointment when two relationships fizzled during the first year as quickly as they had begun. I considered finding a new life for myself by moving and starting a different job so that I could escape the hellish life I was forced to live after the accident” (57). Some might try to bargain with God by doing the classic, “Lord if you give me this relationship, then…” or “If you do _____, then I’ll…” Sittser was prone to bargain, maybe you will too in a tough time.

Indulging – Sittser writes, “I tried to drown the pain by indulging my appetites. . . . There was one period, about two months long, in which I . . . watched television almost every night from 10:00 pm to 2:00 am. . . . I was tempted to indulge other appetites as well” (57). He continues, “Many people form addictions after they experience loss. Loss disrupts and destroys the orderliness and familiarity of their world. They feel such desperation and disorientation in the face of this obliteration of order that they go berserk on binges. They saturate their senses with anything that will satisfy them in the moment because they cannot bear to think about the long-term consequences of loss. So they watch television every moment they can, work sixty hours a week, drink too much alcohol, go on a sexual rampage, eat constantly, or spend their money carelessly. In so doing, they hold suffering at a distance” (58). I tend to go to sweets like ice cream in tough times. Nothing wrong with ice cream or many of these things, but none of them can help bring the healing you’re looking for.

Venting – Sittser also points out that when we experience loss, we might deal with it by getting angry and venting. On his experience, he writes, “I resisted the pain, finally, by venting anger. I thought that revenge would somehow help me mitigate my suffering. I wanted someone to pay the price for the loss” (58). When someone does something wrong to you or someone you love, you will probably feel this acutely at times. Beware of it. He writes, “Anger, like denial, or bargaining or binges, is simply another way of deflecting the pain, holding it off, fighting back at it. We refuse to let the pain in and experience it for the hell it is” (59).

These four responses to loss are important to be aware of and avoid. He writes, “These responses can deceive us, appearing to provide a way of escape from the problem rather than the points of entry into the problem. We must therefore pay attention to them but not fool ourselves into thinking that they are merely stages on our way out of the predicament” (59).

If we don’t respond in these ways, how should we respond? Very simply, I’ve found, after reading his book and Scripture, that we should:

2. Acknowledge the Pain – Whether it is just an acknowledgment to yourself, to God, or to others, acknowledge the pain. When one of my kids didn’t get in the game and I said I was “sorry because I know it stinks,” on the way home, he said, “It’s no big deal.” I corrected him, gently saying, “let’s not pretend like it doesn’t stink. I know you wanted to get in, that you wondered why you weren’t getting any time, etc.” Anybody that has played, knows what it is like not to get in, and really think you should. I tried to help him acknowledge the pain he felt. Anybody that wants to grow through their grieving and loss has to do the same.

3. Trust God’s Ability to Integrate Your Difficulty into Your Story for Your Good – Usually when you experience loss, you won’t know most of the reasons why God allowed it to happen. Often times, it won’t make sense from your perspective. The only way to grow through the pain and loss is to trust God enough to believe he can integrate the pain into your story for your good, making you “more” not “less.” If you don’t trust God’s good, but mysterious purposes, then you won’t be able to move forward more like Jesus than you were before the disaster.

4. Focus On What God Wants You To Do and Ask Him To Help You Do It – If you truly trust God with your pain, it frees you up to focus on what he wants you to do. Usually you won’t “feel like it.” That’s why you ask him to help you do what he’s called you to do. The Apostle Paul was “sorrowful, yet rejoicing.” He ministered with a broken heart. Your loss, by God’s good design and with his help, will actually make you better at doing what he’s called you to do, when you respond by faith. Trust him and follow him in the midst of your loss. For my son, that meant he needed to be a great teammate from the bench. Cheer his teammates on. Encourage them. Even as he prayed that God would give him a chance to play.

5. Remember This Process and Expect to Have to Work Through it Unexpectedly and Consistently – Sittser argues that we never “move on” from loss, in the sense that we can return to how things were before. But we can be “enlarged by loss, even as we continue to experience it” (18). In order for this to happen, we need to understand that we will need to return to these steps consistently. We’ll hear a song that reminds us of a lost loved one, smell something that takes us to a painful place, or something else that reminds us of some old pain that is still able to have a fresh impact. That’s why it is important to remember these steps. They can help you, with God’s help, walk out of the darkness that so easily overcomes us in this broken world.

Douglas McKelvey on What to Pray When a Dream Dies

Douglas McKelvey’s Every Moment Holy vol. 1 provides liturgies, or prayers, for all kinds of different situations. I thought I’d share the one he wrote for “The Death of a Dream.” In it, he skillfully and beautifully puts into words what so many feel when this happens and how they should process it in the presence of a good God. This prayer could be something you pray for almost any disappointment. I hope it encourages you like it encouraged me.

O Christ, in whom the final fulfillment of all hope is held and secure,

I bring to you now the weathered

fragments of my former dreams,

the rent patches of hopes worn thin,

the shards of some shattered image of

life as I once thought it would be.

What I so wanted

has not come to pass,

I invested my hopes in desires

that returned only sorrow

and frustration. Those dreams,

like glimmering faerie feasts,

could not sustain me,

and in my head I know that you

are sovereign even over this–

over my tears, my confusion,

and my disappointment.

But I still feel,

in this moment,

as if I have been abandoned,

as if you do not care that these hopes

have collapsed to rubble.

And yet I know this is not so.

You are the sovereign of my sorrow.

You apprehended a wider sweep with wiser eyes

than mine. My history hears the fingerprints of grace.

You were always faithful, though I could not always trace quick evidence of your presence in my pain, yet did you remain at work,

lurking in the wings, sifting all my

splinterings for bright embers that might

be breathed into more eternal dreams.

I have seen so oft in retrospect, how

you had not neglected me, but had, with a

master’s care, flared my desire like silver in

a crucible to burn away some lesser longing,

and bring about your better vision.

So let me remain tender now, to how

you would teach me. My disappointments

reveal so much about my own agenda

for my life, and the ways I quietly demand

that it should play out: free of conflict,

free of pain, free of want.

My dreams are all so small.

Your bigger purpose has always been

for my greatest good, that I would

day-to-day be fashioned into a more fit vessel

for the indwelling of your Spirit,

and molded into a more compassionate

emissary of your coming Kingdom.

And you, in love, will use all means to shape

my heart into those perfect forms.

So let this disappointment do its work.

My truest hopes have never failed,

they have merely been buried

beneath the shoveled muck of disillusion,

or encased in a carapace of self-serving

desire. It is only false hopes that are brittle,

shattering like shells of thin glass, to reveal the

diamond hardness of the unshakeable eternal

hopes within. So shake and shatter

all that hinder my growth, O God.

Unmask all false hopes,

that my one true hope might shine out

unclouded and undimmed.

So let me be tutored by this new

disappointment.

Let me listen to its holy whisper,

that I may release at last these lesser dreams.

That I might embrace the better dreams you

dream for me, and for your people,

and for your kingdom, and for your creation.

Let me join myself to these, investing all hope

in the one hope that will never come undone

or betray those who place their trust in it.

Teach me to hope, O Lord,

always and only in you.

You are the King of my collapse.

You answer not what I demand,

but what I do not even know what to ask.

Now take this dream, this husk,

this chaff of my desire, and give it back

reformed and remade according to

your better vision,

or do not give it back at all.

Here in the ruins of my wrecked

expectation, let me make this confession:

Not my dreams, O Lord,

not my dreams,

but yours, be done.

Amen.

My Conversation about “21 Days to Childlike Prayer” on the “100+ Significant Moments in Christian History” Podcast

Last August, I had the privilege of sitting down with Mike Woodson, the pastor of Christ Church, to talk about 21 Days to Childlike Prayer for his fantastic “100+ Significant Moments in Christian History” podcast.

I’ve enjoyed Pastor Mike’s podcast for quite some time. He does an unusually excellent job of summarizing history in substantive, succinct, and engaging ways. He’s brilliant and a gifted interviewer. It was an honor to get to talk with him about one of my favorite subjects, prayer, while I was in Chicago to preach the first sermon in their “21 Days to Childlike Prayer” sermon series. You can give the conversation a listen here.

6 Questions Every Leadership Team Should Be Able to Answer: Insights from Patrick Lencioni

One of the major tasks of any leader is creating clarity. Patrick Lencioni, in his classic The Advantage, argues that in order for leaders to create clarity, leaders need need to make sure everyone they are leading is clear on six questions. These questions, he argues, aren’t unusually insightful. Rather, the insight is that “none of them can be addressed in isolation; they must be answered together.” He continues, “Failing to achieve alignment around any one of them can prevent an organization from attaining the level of clarity necessary to become healthy.”

What are the six questions?

  1. Why do we exist?
  2. How do we behave?
  3. What do we do?
  4. How will we succeed?
  5. What is most important, right now?
  6. Who must do what?

Answering these questions, he asserts, “may well be the most important step of all in achieving the advantage of organizational health.” Whether you lead in the local church or outside of the local church, I think these questions are absolutely worth wrestling with.

A Brief Summary of “The Coddling of the American Mind: How Good Intentions and Bad Ideas are Setting Up A Generation for Failure”

Teen anxiety, depression, and suicide rates have risen significantly in the last few years. Universities are no longer places where the free exchange of ideas can take place. Online anyone can be shamed or cancelled for saying something well-intentioned, as long as someone interprets it uncharitably. More problems could be noted. Many people sense that things are worse than they usually are, and they seem to be getting worse.

How did this happen? Greg Lukianoff, a First Amendment lawyer, and Jonathan Haidt, social psychologist, provide some insightful answers in their book, The Coddling of the American Mind: How Good Intentions and Bad Ideas are Setting Up A Generation for Failure. Neither of these authors are Christians, but there is a great deal of truth in their book. In what follows, I want give a brief overview of their book.

In Part 1, the authors explain what the “new culture of safety” that has marked college campuses since 2013 is, summing it up with 3 Great Untruths. “Untruths” are problematic beliefs that need to be rejected. The first untruth is, “the untruth of fragility: what doesn’t kill makes you weaker.” The second is, “the untruth of emotional reasoning: always trust your feelings.” The third is, “the untruth of us versus them: life is a battle between good and evil people.” All of these “untruths” qualify are problematic, according to the authors, because they “contradict ancient wisdom,” “modern psychological research on well-being,” and “it harms the individuals and communicates who embrace it.”

In Part 2, the authors spend two chapters looking at these “untruths” in action. In the first chapter, the authors look at the “shout downs,” intimidation, and violence that mark many college campuses, how “speech as violence,” and how all of these realities are harming the mental health of students. Secondly, they look at the sociology of witch hunts and how it is leading to chaotic situations on more and more campuses.

In Part 3, the authors unpack six realities that they believe explain the significant changes happening on many university campuses. The first is the “rising polarization and cross-party animosity of U.S. politics.” The second is “the rising levels of teen and anxiety and depression.” Much of this, the authors argue, is due to the impact of “screen time,” which is especially hard for young girls. Third, parenting practices have changed, with parents becoming more fearful and overprotective, even as their kids have become safer. Fourth, the loss of “free play” and “unsupervised risk-taking,” has contributed to these “untruths,” since kids need both of these things to become self-governing adults. Fifth, the growth of campus bureaucracy and expansion of its protective mission has had problematic consequences, since colleges and universities are now multiversities that are more like businesses that believe the “customer is always right.” Sixth, the increasing passion for and redefinition of justice, where “equal outcomes” are sought, which multiplies injustices in the name of removing injustices, have harmed the next generation.

In the final part, part 4, the authors make recommendations for families, universities, and the society. In short, the authors encourage the next generation, and those influencing the next generation, to “seek out challenges (rather than eliminating or avoiding everything that ‘feels unsafe’),” “free yourself from cognitive distortions (rather than always trusting your initial feelings),” and “take a generous view of other people and their arguments (rather than assuming the worst about people within a simplistic us-versus-them morality).”

Lukianoff and Haidt’s, The Coddling of the American Mind: How Good Intentions and Bad Ideas are Setting Up A Generation for Failure, is filled with fascinating, insightful, and provocative arguments. No one I know thinks things are headed in a great direction. There are a lot of views as to why this is the case and how to fix it. I think this book is a must read for anyone trying to make things better.