The Face(book) of My Faith

Is my faith best measured by those who believe like I do, or those who stand outside it looking in critically?

This was the question I asked on a tweet on New Year's Day.  Once my tweet made it across the not so great divide from Twitter to Facebook it turned into a discussion.  The thrusting and parrying of terms turned into a wildly different set of values about faith over the next 46 comments.

The comments can be divided up into four basic responses:

1) Our faith is personal.  No one should be able to judge it.
2) Those on the inside - who believe like we do are the only one's who have a valid judgment point from which to gauge the validity of our spiritual strength, and the stability of our faith.
3) Outsiders (those who do not believe as we do) are a better gauge of our faith than those who think just as we do.
4) a general "neither" with some leaning toward the idea that only God is a real judge of faith.

Then there were some random asides which were bunny trails off the main point.

The group of people responding was a combination of conservative Christians, liberal Christians, a couple Neo-Pagans, and some harder to define people. 

Faith as a personal unjudgeable element was held out as the option by those who were from every position - conservative and liberal Christian, and Neo-Pagan.  Responding "neither" was similarly spread across the demographic.  Responding that insiders and/or outsiders were the better judges came only from the conservative leaning evangelicals, with those who are most missional minded responding that outsiders were the better judges. 

My question was not presented as query about the general validity of measuring a person's faith, as much as a recognition that it happens in this world today whether we like it or not.  In typical missiological (missional for the more trackable pop term) consideration (since that is my bent) I wondered about this as it relates to the betterment of the faith system I value - Christianity - yet, not as a denominational system, but a more as mystical invisible line of demarcation - i.e those who know God generally as I know God, and follow Jesus in living measurable faith.

Off the Facebook grid, someone on Twitter responded that our faith was measured by our works.  Harkening back to our Bible buddy James we know that this is a biblical concept - so it fits into my worldview, but I am still left with the question, who judges those visible works of my faith best?  those who think like I do, or those who are critically evaluating my faith works (from here on out I will create a new word "faithworks") from an outsider's perspective?

The problem with an insider's perspective of my faithworks is that since they think like I do, they are far more likely to have the same blind spots, and myopic evaluations of Christianity that I have.  Their view of my faith will be tainted by the little cultural, western, 20th century, evangelical Christian paradigm I have lived within.  If our faith system has been off course by 2º for a couple centuries we may be miles away from plumb, and not know it, because we have been told we are on the course of the straight and narrow our whole lives.  We have even been given scripture references and proof texts to validate our experience.

Now of course, the problem with the outsider's critical view is that their expectation of my faithworks may be tainted by a cultural bias against my traditions.  Sexual mores, theological misstatements by church leaders, abuse int he name of religion may all play a part in a skewed reference point, and an automatic rejection of my faith system as a completely broken and invalid system of belief.

Since I am missional and driven that way by a deep seated desire to adventure into faithworks I am less concerned with how my cronies view my faith.  This of course is dangerous.  It could get one excommunicated by golly!  But I want my faith to live in places where my "kind of faith" is typically lampooned.

Furthermore I choose (please note the word "choose") to view those who critically look at my faith as people who are typically well intentioned and in search of authenticity.  I tell myself that they have probably rejected Christianity for a good reason.  There are after all a couple reasons to do so.  Maybe a few.  Okay maybe a whole bunch.  If I truly view them as being on an authentic search then I place a mantle of nobility upon them.  In the course of the discussion it was observed that I appeared to place something that looked like the Romanticist's innocent savage moniker upon everyone who criticized Christianity.  I responded by saying that although I did not have a Rousseauan noble savage anthropology, looking for the noble in the savage appeared quite Christ-like to me.  (This will probably become a whole new post at some point soon.)

Now I know that on a person to person basis there will be Christians whose evaluation of my faith is beneficial and valuable.  I also know that there will be Christians who expect me to live up to some culturally established set of unwritten and silly rules.  Similarly these potentials will occur with those whose faith is different than my own, but this I do know:  I more frequently value the critique of my faith from those on the outside of it, more than those from the inside.

Some would say that this could lead to syncretism - that I might adapt my faith to fit their cultural and religious expectations.  To that insider's critique I say:  Do you think that we may have been off a couple of degrees for sometime now?  Maybe our friends on the outside looking in at Christianity have something valuable to say to us.

P.S.  I really liked Marshall's response, "Faith is always measured by ones self and enjoy(ed) or tested with others." I don't think Marshall would call himself a Christian.  Of course, I view my faith as being ultimately tested by God, but Marshall, your response rocks.

Synching on Syncing (a Synchroblog on Syncretism)

This month there is a rather quickly put together set of posts on the subject of Syncretism. This is a subject rather close to my heart primarily due to the fact that I have been falsely accused of such activity by people who have not even graced the doors of our church. Of course, the term "graced" is not one which would really apply to them I suppose.

As my consideration of the subject this SynchroBlog I would like to make a statement about a potential future arrangement near our church, and post a question.

Our potential future neighbors at church

Now it appears that next door to our church, in the same building, and sharing the same bathrooms, and having doors facing one another that the newest tenants to our building just might be a a rather large and famous school of witchcraft. This is nothing peculiar for our city of Salem, Massachusetts. The Pagan community is not a group we are either afraid of, nor antagonistic towards. We have many witches who are our friends. That is life in Salem with the loving heart of Jesus.

Now the Question

So, what would you do if your church was saddled up next to the world's largest witchcraft school? I am not sure that this is a definite, and I am not certain I have the answer to the question myself.

Perhaps some of you my Pagan friends might have some thoughts. Perhaps some of you my Christian friends might have some concerns. Perhaps some of you are just scratching your heads and saying, "wow." What's your take? WWYD? Uhm, that's What Would You Do? :-)

The other synchrobloggers so far:


• Matt Stone Master Chef: How To Cook Up A Personal Jesus
• Susan Barnes Our Uncomfortable God
• Liz Dyer Does Interfaith Dialogue Lead To Syncretism?
• Phil Wyman Synching on Synching Synchroblog on Syncretism
• How to be a Syncretist by Ellen Haroutunian
• Steve Hayes The Man in the Moss
• KW Leslie The Syncretists I Have Dealt With

The Bride of Christ Acting Like a Whore??!

On Christmas Eve Hank and Gloria came to the morning service, which we didn't have. I was there just in case someone showed up. They had been away on their Honeymoon cruise. While I walked them through our meditative experience we called the Stations of the Manger, Hank and I talked with David.

David is one of Salem's unique characters. He calls himself an evangelist, but he does some strange things. On that morning he wandered through Salem with a sign around his neck. It said "I am the Anti-Christ." He does these things to watch the response on people's faces, and begin conversations.

Sometime in the midst of our discussion Hank said, "The Bride of Christ has been acting like a whore."

I said, "Hank, you are going to end up on my blog." So, Hank - here you are.

Then on Christmas I read Webb's post on Missional Christmas Carolling. Webb's story made me cry. You have got to read it. If you do not read Webb's blog strange protesting Welshmen dressed as women will invade your home.

Webb has some great comments on this very topic, and I told him I would be sending you to read his story. If you like his story, please leave a comment and let him know.

The above picture is from what may be the greatest silent movie of all time - "Metropolis." If you have not seen it you must. It is filled with Biblical imagery, and this is the depiction of the Whore of Babylon.

How does the Bride of Christ behave like a whore? Webb had his thoughts, and I agreed. I wonder how many examples there are in the church today, and I wonder how many may fit me at times.

Perhaps you saw the replay of Anderson Cooper's CNN report last night, "What is a Christian? and where do you fit in?" Examples in that report fit Webb's description of the whoring church.

How does the Bride behave like a whore? Got any thoughts? Any disagreements? Rebukes? Milk Duds to share?

Christmas: The Uncomfortable Alliance with Ancient Pagan Gods

Winter Solstice Lantern Festival
Originally uploaded by SqueakyMarmot.

Christians all over the globe celebrate Christmas. Most celebrate with great joy and anticipation, but there are some who struggle with the origins, and the activities of the season.

Fundamentalist Christians from Pentecostal and non-Charismatic backgrounds look to the history of this holiday, and consider its Pagan origins. They consider the ongoing practices of Christmas and wonder which ones have their source in Pagan worship.

Meanwhile they often continue to purchase gifts, decorate their Christmas Trees, and tell their children stories of an old white bearded gentleman magically flying around the globe, and sneaking down chimneys each December 24th to give gifts.

Many of these same people believe that the origins of the celebration of the birth of the Son of God stem from the attempt to reinvent the Roman Pagan festival Saturnalia during the time the Emperors and Popes were Christianizing Western culture. Saturnalia commemorated the birth of the sun.

Further evidences of the pagan influence are feared in evergreen trees, wreaths, and caroling in their connection to frightening away evil spirits, commemorating the Pagan wheel of the year, and a celebration in fertility rites respectively.

None of these Pagan connections are solidly proven in history. The origins are shrouded in the same dark cloak of unknowing as the uncomfortable fears which they generate. So it seems to me that for a religion which prides itself in bringing new birth to individuals, and redeeming culture, that even a celebration once possibly having Pagan origins now bearing a Christian message is a statement of its adaptive, and redemptive power. The joy of Christmas giving illustrates God's giving of salvation in the birth of the Messiah, and is evidence that whatever Pagan beginnings Christmas had, they are long lost to most of our culture in the message of this Christian Gospel.

Not all the followers of the Bethlehem born Son of God feel this way, and instead uncomfortably wonder if they might be overly compromising their faith with alliances to ancient Pagan gods.

Of course, as capitalism continues to run a greedy course in the human heart, we all uncomfortably wonder if every redemptive message is getting lost in a bustle of commercialism, but that readjustment challenges Pagan and Christian alike.


I was asked to write this short piece by my goodliest buddy Mike (aka Cern) for the soon coming website --> Tapestry of Faiths

Are We Dying on the Church Hill?

Church on a hill
Originally uploaded by mafleen.

Hey Friends from Blogland,

Since a few of us made some noise together about syncretism, and Christianity there have been follow up posts to the subject which I find interesting. I responded to those, but thought that I would put my thoughts here as well.

Shannon (who I haven't met in blogosphere yet - I don't think) vented about His feelings about church critiquing, and then John responded feeling a bit guilty for dissing church. Next Sally asked, "what is church, where is church?

I am not sure I agree with the critique of critiquing church. My reason is a preeminently a missiological reason.

I can not tell you how many people I have met, and the people in our church have met who hate "church," are uncomfortable with church, yet have in interest in spirituality. I have found that my ability to identify with them by agreeing to the obvious validity of their complaints defuses the tension, and allows me to get to the Person of Jesus, with Whom they generally have no complaints.

Knowing enough people who appear to love, or at least admire Jesus, but at the same time hate church, I wonder if I have already lost the semantic battle for the English word "church." If I have lost the battle for that word, is it worth defending it? I have to say there are times when I defend the word, but it is usually to Christians who have a twisted ecclesiology. People who are angry at the greed, and the abuse in the church both historically, and recently are correct in their complaints, and no degree of coaxing can cause them to love "that church." They are convinced, and they are correct that the church they hate is not the church Jesus would want to see with His Name on it.

The etymology of the English word "church" does not have its source in the greek word we use to define it in our typical evangelical ecclesiology. Ekklesia is not the source for our English word church. Truly there is nothing Holy about the word church. It is not the same as defending the name of Jesus which is a transliteration of His name from the Greek. In fact, many of us have given up on even that semantic battle, and refer to Jesus as Yeshua when speaking to Jewish people, because they have a terrible history of having been oppressed under the name Jesus.

We are potentially under a similar struggle, having lost the semantic battle for the word church long ago in many people's minds.

Depending upon where we live, and who we are hoping to share our lives with, we may be able to save the word church from missiological extinction, or we may need decide that this is a hill not worth dying on. I find myself making that determination from person to person, and people group to people group. If I have a choice between keeping the word church holy in my own eyes, or reaching someone's heart by identifying with them in their legitimate pain over a failed institution, I will always choose the latter. I will choose the latter not because I think that the ekklesia is a corrupt institution, because I do not think that the ekklesia is an instiitution at all, but the church as defined by my hurting friend is a corrupt institution and they are correct.

On a Christian-Pagan dialogue The Gathering sponsors (The Gathering is our "church") ;-), this topic is being discussed now as well. The fruit of this approach is evident because people are identifying with trying to find God apart from the institutional structure which is called church.

I personally don't care if I win the semantic war for this word church. It is not a hill I will die on. I will die on one Hill, and someone already beat me to it. If it comes to dying, I will die next to Him defending that hill.

That's my take - what's yours?

Syncretism in the Evangelical Church: The Consumerism of the Altar Calland the Sinner's Prayer

altar call
Originally uploaded by jemica02.

A couple weeks ago a group of us from The Gathering served at a Wealth and Real Estate Expo in Boston. Donald Trump, Tony Robbins, George Foreman, Marshall Sylvar (the Millionaire Maker Hypnotist), and a number of other famous millionaire/billionaires were there to present their ideas, and sell their millionaire making programs. You could make millions on commercial or residential real estate, e-bay, stocks, tax liens, or government grants. Each millionaire maker would describe his product, present testimonials, give out a few secret techniques, promise more information, and finish with the push to buy their seminar, tape, or video program for the special seminar price of $1,999 - or more.

Tony Robbins had the crowd on their feet for most of his 3 hour message, and had them reciting his mantras, and screaming in excitment. The sales pitch at the end of each speaker's message had the fervor of an evangelistic campaign. Except for George Foreman (who sold nothing), and James Smith (of the "no money down" fame) mention of God was nearly non-existant, and that was the only thing separating the experience from a high-powered evangelistic crusade.

I am a fan of the ministry of Charles Finney. Not as much for his theology (which was probably a precursor to today's Open Theism, and that's not terrible to me as it is for some of you), but because of his theories of revival, and his ability to identify the emotional, and mental mindset of his generation in respect to the Gospel response. He helped popularize the Altar Call. It was his way of separating the interested, the "convicted," and the repentant from the crowd. Between the revivalism of the 18th and 19th century, and the ministry of Charles Finney the Altar Call eventually became the staple of evangelicalism.

Today the Altar Call is the standard practice of much of evangelical Christianity. It is recommended by many preachers to be placed at the conclusion of every service. Some evangelical Christian leaders demand the Altar Call as the only appropriate ending to a worship gathering. For a ritual not clearly found in the Bible narrative, and as new to our faith as 170 years ago, I find it strange that it has become the standard practice, and a part of our evangelical dogma. So I wonder to what degree it shows how American Christianity has adopted the culture of our Capitalistic/Consumeristic society. Is this the syncretism of the American Church with our American Consumerism?

I am not opposed to the Altar Call. I am sure that there are people who identify with a sales pitch culture. Just a couple weeks ago I served 14,000 such people at the Boston Convention and Exhibition Center. They laughed, they screamed, they stood in line at the altar of American consumerism to purchase life-changing courses which would direct their future toward prosperity. There must be thousands more people who identify with a sales pitch ending to a church service, but I am not one.

If the phone rings, I answer, and I hear that tale-tell sign of a short delay of silence followed by background noise of many voices in a busy room I quickly hang up. I know a teIemarketer is calling. I do not want to be bothered with the sales pitch. Once stuck with the forceful telemarketer I feel rude hanging up on them.

How many people have felt the same tension during a long winded sermon, or standing in front of a monologuing Christian?

Altar Calls and Sinner's Prayers come with salesman-like terminology. We call it "closing the deal." Like the salesman attempting to make the moment of magic work, we tell people that the deal may not be available for much longer, "Today is the day of salvation," we say, "you could die in a car accident on the way home."

This style of evangelism has been called Decisional Regeneration by its opponents, with a hint of reference to the doctrine of Baptismal Regeneration. Dangers have been suggested such as confusing a profession of faith for saving faith, or the creation of a false sense of assurance. Yet these are not the issues I find alarming.

The Altar Call has evolved from the "mourner's bench" or kneeling log of the old Brush Arbor meetings, and has become a well honed sales pitch. The Boston Real Estate and Wealth Expo exemplified the Altar Call well, but the pitch was to sell classes, CDs, DVDs, and wealth building seminars. Could it be that our Jesus appears "for sale?"

With the McDonaldization of our culture have we adopted, and perfected the style of ministry which feeds our souls with quick service, and drive through spiritual satisfaction? Does the well-timed musical background behind the smooth compelling voice smack of hypnotic sales techniques used by ad agencies? Could it be that we have adopted a get-spiritual-quick scheme as the model of our religious experience in evangelicalism today? If so, we stand to lose the people who despise the sales pitch, and reject the pressure found in "closing the deal."

In 1972 the Academy Award for the Documentary of the Year went to "Marjoe." Marjoe Gortner's story was a cathartic confession of a life of huckster evangelistic crusades, which began when his parents forced him into the preaching business at the age of 4. Marjoe proves that preaching can be simply a sales job, and good people can be fooled by the show.

Some of the Witches and Neo-Pagans I know here in Salem feel that a pressure packed Altar Call, or a push to close the deal with a Sinner's Prayer is a form of malevolent magic. They feel pressured against their will. This certainly precludes their participation in typical evangelical Christian circles. Are we losing even larger numbers of people than we can imagine by adapting the culture of Consumer Capitalism into the ritual of the church?

There may have been 14,000 people at the Boston Convention Center who were excited at the rally for wealth, but there are undocumented millions who did not have the money, or the desire to attend the event. Evangelical Christianity modeled toward the consumer will continue to have relevance to people in our culture, but the number of people interested in it appears to be slowly dwindling. Could it be that our insistence to dogmatize what was once an evangelistic cultural adaptation will only marginalize Evangelical Christianity more than has already occurred.

I like Altar Calls, and perhaps to a lesser degree Sinner's Prayers - in their right place. The right place may not be in my church, and we may all need to ask ourselves whether it fits into the context of our own Christian experience.

That's what I think. How about you?

To leave a comment and join the dialogue go to the bottom of this post, and click on "comments"

For more reading on syncretism in the church follow the links below:

Sally's Journey on "Time out from Tinsel"
Matt Stone on Family Values
Steve Hayes with an interesting turn about on where we find syncretism!
Mike Crockett on Church and Culture: a double-edged sword
Carl Nystedt on Syncretism: Pros and Cons
Billy Calderwood - It's the Economy Stupid...
John Smulo's Blog
John Morehead's Musings
Mike's Musings - some positive experiences in the Mall

Synchronizing a Blog on Syncretism

Attention all Blogmeisters!

On December 14 (which is a Thursday in my universe, in my locale we call this 12/14 because Americans do not place the numbers in sensible order, for you this might be 14/12 because you might drive on the wrong side of the road which is quite fun to do, especially in Antigua where the roads are narrow and lined with deep drainage ditches, goats, and mothers with babies - now back to December 14) some of us will be putting up a blog on the subject of syncretism in the Australian/Canadian/British or American Church.

We are looking to identify in as many ways as possible the syncretism of today's church with today's culture.

If you are up for the idea let me know. I will be coordinating the effort, and making sure everyone who wants to be in will get linked by all the other bloggers. There will be some e-mails going out as well sending people in our direction.

On this blog you will be finding a discussion on "Syncretism in the Evangelical Church: The Consumerism of the Altar Call and the Sinner's Prayer."

You can also find this request at Sally's Journey.

Please send me this info: your name. your blog site, the specific subject you will cover on that day of December 14th - you know either 12/14, or 14/12.

pastorphil@salemgathering.com

or leave your info in a comment on this blog.