This phrase popped up in my head and now I can’t shake it. If you consider what makes something bootleg, it’s a knock off of the original. The bootleg coach purse may look like a real one but it wasn’t produced by the authorized agent. It’s a copy meant to mimic.
Contrary to how I see the term “anointing” use as a kind of special gifting of some Christians, Scripture informs us that anointing simply is in reference to the indwelt Spirit. If one has been regenerated by the Holy Spirit, they have the anointing and what I believe John is referencing here;
But you have been anointed by the Holy One, and you have all knowledge. (1 Jn. 2:20)
Put together, the bootleg anointing is one designed to look like regeneration of the Holy Spirit. It copies the real thing rendering a person immersed into Christianity and Christian activity, reads the Bible, may even teach the Bible, engaged in discipleship, maybe even gone to seminary and pastors. The bootleg anointing will have you faithful to church and engaged with the saints. It truly looks legitimate. Continue reading
Let me say right out the gate that this post is not a slam on boldness. I think in our present cultural moment there is a need to be bold and stand on Christian truth. There are cultural pressures at work that seek to undermine the fabric of Christianity and an increased hostility towards an historical witness of the Christian faith.
In recent years, I’ve observed how positions on issues are more determined by what is felt, particularly with a group identity at stake, than what actually is, especially when you have Christian doctrine and ethical applications at stake. People, even Christians, are being swayed by the mood of arguments, over objective reality. It can be hard to speak into this paradigm but necessary nonetheless.
Scripture calls us to speak truth in love. That means we should be willing to say what needs to be said in the face of opposition particularly when we believe an erosion of Christian orthodoxy and orthopraxy is at stake. We should be willing to defend the faith against people and ideas that oppose it. Continue reading
It’s been a few months since I’ve written here. Part of that is because my writing just hasn’t flowed and I don’t like to force it when it get stuck. Though I have had an opportunity to produce a couple of pieces for Reformation21–one regarding the incident involving David Platt’s prayer over Trump and most recently, a reflection about leaving the faith and hence the title of this post. But I’ll get to that in a minute. Another reason that I haven’t written much is because of some very interesting life changes with a new job serving a local nonprofit that is focused on celebrating the multiethnic diversity in Roanoke (as in internationally) and also a new ministry project that I’ll be sharing more about in the days to come.
Regarding my recent piece published over at Reformation21 (link here), it was a reflection of my own testimony in light of the public deconversion of Josh Harris where he announced in an IG post that he was no longer Christian. Since that time Marty Sampson of Hillsong fame also announced that he was having doubts and reconsidering Christianity (though he did later clarify it didn’t mean he was leaving the faith).
This resonated with me since I was a prodigal for 13 years (1986-1999). While I never denounced Christianity, I lived as though I had nothing to do with it. As I wrote in the Ref21 piece, the mindset was pretty much the same;
While I never denounced Christianity or indicated I was no longer a Christian, my line of thinking definitely echoed what I hear Harris and Sampson utter–there was a deconstruction, if you will. But really, it was flat out rebellion. I could not live within a Christian construct any longer, foolishly believing that it was freedom. I lived as one who did not believe, doing what was right in my own eyes, and making many foolish decisions along the way.
I recently came across this article citing a Barna survey that only 17% of Christians (or those who claim to be Christians) have a biblical worldview. Now, the idea of a biblical worldview needs unpacking a bit. I plan on launching a series called Bible in a Nutshell in which I want to show the cohesive story of the Bible. I think this is important as it directly links to this question of what makes a Christian a Christian.
What struck me about this survey is this statement here;
The percentage being so low means practicing Christians have accepted many more worldviews including ones based on other religions—especially when it comes to millennials and Gen Xers.
What is a worldview? Just as it suggests, it’s the framework by which we view the world, how we make sense of it in terms of its existence and purpose. I think this definition from pretty much sums it up.
A “worldview” refers to a comprehensive conception of the world from a specific standpoint. A “Christian worldview,” then, is a comprehensive conception of the world from a Christian standpoint. An individual’s worldview is his “big picture,” a harmony of all his beliefs about the world. It is his way of understanding reality. One’s worldview is the basis for making daily decisions and is therefore extremely important.
How we define a Christian worldview has everything to do with how we define Christianity. How we define Christianity must relate to it’s author, who is Jesus Christ. Who is Jesus and what did he come on earth to do?
While this might seem mundane and basic to some of you reading this, the truth is this Barna study is quite revealing about the way people define Christianity and develop a worldview based on that belief. It’s not surprising to me that the results of the study go on further to suggest that many have developed an unChristian worldview and call it Christianity; Continue reading
As we Christians celebrate the bodily resurrection of our Lord, we loudly proclaim that he is risen. Now through much of my Christian life, I tended to translate that into merely a spiritual enterprise. Meaning, the resurrection signifies the forgiveness of sins and reconciliation to the Father, baptism into the kingdom of God and union with Christ. It is that transaction that raises us to new life in Christ (see Romans 6:5-11).
Over time, I’ve come to recognize how this frame of thinking circumvents the significance of Jesus’ bodily resurrection. For his resurrection not only points back to God’s intention in creation but also brings the future of that intention into the present. In other words, it’s not enough for us to reduce the resurrection to merely a spiritual enterprise, that we are now part of God’s adopted family but there is a broader framework in which this reconciliation happens related to God’s restoration of what he intended. It’s why Paul emphasizes our bodily resurrection in 1 Cor 15, to which Christ’s resurrection is a first fruit. Death is an enemy because it is antithetical to creation. The entrance of sin and death unleashed such cosmic wreckage that the whole of the Bible’s story explains God’s plan and action to redeem his creation from that cursed grip.
In that regard, here’s a connection to the resurrection and faith I found quite interesting and insightful. I’ve been reading through this incredible book by Michael D. Williams, professor at Covenant Seminary. Far as the Curse is Found: the Covenant Story of Redemption is essentially a biblical theology of God’s historical-redemptive narrative from Genesis to Revelation, or in other words, “the biblical story of God’s unfolding covenant relationship with his people.” I absolutely love that he starts the book off with The Resurrection: the Single Best Page of the Story to show that the whole story of redemption is anchored in and centered on the work and person of Christ according to what God intended from the beginning.
The writer of Hebrews writes, “Now faith is the substance of things hoped for, the evidence of things not seen.” (Heb. 11:1). How does this relate to the resurrection? Continue reading