Why Churches Should Have Websites

Used in original by creative commons license: http://ow.ly/SxKG4 

My recent relocation to a new city has driven me to a fundamental belief that a church that does not have a digital footprint is failing the community. In other words, in the American context, a church without a website is in error.

To some a website seems superfluous. What does it matter if we are preaching the Word and doing ordinances correctly? A few years ago I might have argued the same thing. However, from the perspective of someone looking for a church home, the lack of a website is a significant failure on the part of a church.

Three reasons to have a website

The first reason it is important for churches in the digital age to have a website is because without a digital footprint it is nearly impossible to find a church. As a newcomer to town I have no idea where some of these small churches are located. I don’t have a phone book and a phone book is insufficient for getting information out in this day and age anyway.

If churches want to be found by anyone who doesn’t live right next door, they need to communicate their presence. The most efficient way to do that is with a simple website.

The second reason for a church to have a website is to provide helpful information. For example, what time does the church meet? Unless the congregation takes out an ad in the phone book (which will likely cost more than a simple website), then having the only marker of the church’s existence be the name and seven digits of phone number in the yellow pages is not very helpful.

Additionally, a website can simply convey what the church believes. Are you a moderate SBC church that refuses to affirm the Baptist Faith and Message 2000? This is good to know so that people can skip over to a biblically-faithful congregation. Also, how does your pastor preach? A visitor shouldn’t have to spend several hours to visit just to find that the pastor uses a text as a springboard for a ramble through a self-help lecture. That time could be better invested looking for a congregation where Scripture is valued and there is opportunity to serve.

It doesn’t take much time or money these days to create a simple website that presents the basic facts and links in some sermon samples (even if they are the best ones). The result is that people know what to expect, where to be there, and you are more likely to get visitors that are more likely to join the fellowship.

A third reason for a church to have a website is to meet the needs of the community. How will the person in the midst of a divorce find out you have a care group to minister to that situation unless you put it online? Maybe through word of mouth, but most people depend on a web search.

How about the ways that your congregation provides emergency aid to the community? Or, if the church does job training or a clothing closet, it is insufficient to expect work conversations to really communicate the resources to those in need. When technology is so inexpensive and ubiquitous, the failure to use it should lead others to question whether the aid programs are intended to be effective.

Stewardship

Although recently someone attempted to tie the existence of church websites to the decline in SBC missions, that tie is tenuous. Perhaps it applies to churches that spend large amounts of money on top of the line sites. That isn’t the point of this discussion.

A failure to have a website is a marker that you really don’t want to have people visit. Whatever your rhetoric is, you don’t want visitors if you won’t provide information about your congregation. This is not just new move-ins to the community, this applies to those in your community that suddenly have a need that drives them to seek out a church.

When a church fails to provide a digital footprint with basic information, it puts the onus on the visitor to figure everything out. As a believer who is required by my contract to join a church, I am forced to do the legwork to find a church. However, if I did not have that driving force, it would be much easier to stay in bed on a Sunday morning than to make phone calls, visit around, and potentially miss the beginning of your service because the church didn’t publish a schedule.

A church without a website is still a church. This isn’t a question of orthodoxy. However, a church without at least a simple website is not stewarding the available technology and resources well. While this isn’t essential to the gospel, it is a gospel issue because it undermines the effectiveness of a congregation in serving the community.

What Value in Assessment in Higher Education?

Used by Creative Commons License with no modifications. https://www.flickr.com/photos/plugusin/8613786252/in/photolist-e8aUy5-oXSyyw-pfnp8i-dtnPX7-dtnNFw-dtnMQU-dtnM4J-dtnLw3-dtnK37-dtnJ57-dtnGvN-dtnFbU-dtnDWw-dtnDeS-dtnCgq-dtnB6G-dtnA5s-9J6bVA-abYZRa-jdgd9P-pVwGX5-9YZ27d-76LBGu-71RCLT-poojZo-c1eNDq-nWxEoV-9Ck4Yb-pExWPX-sDtNRG-8MUYPW-byNmA4-byNmtt-byNmfe-bkTtMs-byNm1r-3kXnX4-cKqoGE-cKqmVj-cKqk57-cKqi99-cKqgmN-9waA97-9YZ2g3-uXtLz3-aneAoj-cgvFZb-bVMM4L-eaxSo4-ancGAt

Higher education is filled with opinions. Some of them are informed. Some of them are well considered. Every issue is debated with rigor, sometimes with adequate research, too. Since there is benefit to novelty among academics, there should be little surprise that there is little consensus on many issues.

Assessment is a popular topic for debate in Higher Ed right now. There is an increasingly analytical bent and demand for evidence by accreditors. This requires additional emphasis on academic assessment. Often increased budgetary expenditures are a natural result of this. As tuitions rise and some universities look for places to cut costs, this leads some to question whether assessment is worth the time and money. One professor has even wondered whether it does more harm than good.

My professional title is Director of Assessment and Institutional Research, so there is little surprise that I am in favor of academic assessment. However, I do assessment because I believe in it; there are other things I could do to make a living.

The Trouble with Academic Assessment

Most of the time when people are frustrated with assessment it is because they are either doing it poorly or over-doing it.

Academic assessment as it is done does not necessarily align with the way many faculty are trained to think. Good academic assessment is a largely pragmatic exercise, which rubs many idealistic, theoretical thinking professors the wrong way. We are trying to look at somewhat subjective qualities in objective terms. How does one measure critical thinking, exactly?

And yet, though assigning a number to a student’s critical thinking (For example: 3 = satisfactory) seems blasphemous to some, this sort of cataloguing is necessary if we are to consider how the curriculum works for the larger body of students. It does not present a perfect method, but it is a useful one if it is not trusted too ultimately or pressed for too great an exactness.

But the main purpose of academic assessment is not to merely get a bunch of numbers so we can declare success or make unnecessary changes. Rather, the purpose is to provide a metric that encourages a feedback loop in the curriculum design process.

THE PLACE OF CURRICULUM DESIGN

To those experienced in curriculum design as a formal process or business planning in the market, an introduction to academic assessment seems altogether too simplistic. Of course you base your curriculum on your desired outcome! However, what is obvious to some people (particularly in the practical disciplines) is much less intuitive for many in more theoretical disciplines.

I will pick on theologians because I am one. It is altogether too easy to sit down when planning a course the first time, particularly as a new professor wet behind the ears, and decide on the order of instruction in a course and the topics covered based on the texts available. (Or, it may simply be because the professor is borrowing his mentor’s notes.) In the case of Systematic Theology, this may be the order in which an author constructed his or her tome, which provides the basic structure for the course. This is a simple way to plan the course, but it assumes that the main purpose of a course is to impart knowledge rather than to change the students’ way of thinking. Often this initial structure is never significantly redesigned from the ground up.

If you ask this theologian what he intends for his students to learn, he will often reply that he hopes they will learn to theologize and think through the data clearly. However, the course is often not structured to impart that skill. This is not due to  ill intention, but due to a lack of planning in the proper manner.

Content is important and should be included. However, when designing a course (and a curriculum), the first question to be asked should be: What are the overarching goals of this unit of instruction? If it merely to learn facts about theology, then following the path laid out in a recent Systematics will be sufficient. If it is to learn to theologize, then different assignments may be necessary and a different approach taken that takes the student through the process of theologizing.

This approach cannot be designed by looking at the list of class dates and dividing the text by week. Rather, the professor must look at those greater goals and build those into the course of instruction along side the content that must be learned.

Some disciplines tend to do this curriculum design process at the course and degree level exceptionally well already. Others fall prey to a “Great Texts” mentality which accomplishes these learning outcomes only incidentally, though sometimes very effectively.

Academic Assessment is a process that helps ensure faculty and departments are asking those big questions and building explicit instruction into their courses for those big ideas they are seeking in students. After all, particularly in a liberal arts context, it is much less important that a student has laid eyes on the right texts and much more vital that they have the skills to handle those texts and the great ideas of life in the future. Academic Assessment can help that.

Dangers of Academic Assessment

One danger is that the formal Academic Assessment process is often run by people like me who are expert in one discipline or none. We can get carried away with the bells and whistles of our processes and begin to look for the right formal steps to be taken and reports to be formatted properly without regard to the true quality of the outcome. Often this is because we (the assessment gurus) don’t know enough about the subject to evaluate the quality of the assessment. (Let’s be brutally honest here.)

This danger can lead to assessment that is time consuming and produces insufficient positive results to justify the professors’ efforts. For sanity, we must have standard formats and processes, but they should be kept simple. The assessment process is a tool. The simpler the tool the more likely it is to catch on and have a positive return on investment.

When an academic gets embroiled into the depths of an assessment process that seems more about form than substance, it provides fertile ground for discontentment and suspicion of the process.

 Once an assessor (i.e., the conscripted professor) is doubtful of the assessment process, he or she is less likely to invest the mental energy to do it well. Assessment becomes something to be gotten through and checked off as quickly as possible. Just say whatever must be said to get the assessment folks off my back!

Doing assessment in this manner leads to mediocre results every time. There is a certain faith in the process of assessment, even with its limitations, that is necessary to make it work. To compare this to physical exercise: if one only half-heartedly does the exercises assigned by a trainer with little attention to vigor or proper form, one is unlikely to gain the desired weight loss or increased strength. However, even imperfect exercises done with a good will tend to lead toward fitness. The same is true of assessment.

Conclusion

My argument, therefore, is that assessment is a valuable tool for sharpening instruction in Higher Education when it is done simply and with good intent.

Assessment certainly will not solve everything that is awry in Higher Ed. It won’t dramatically reduce tuition, increase budgets, or get students to do their work. However, assessment is part of showing good stewardship and demonstrating a good faith effort to shape the curriculum around the desired goals and the needs of the students. It is not a panacea, but a part of the process.

What Does it Mean When the SBC is Cutting Back Missions?

Recently the International Mission Board of the Southern Baptist Convention made a huge announcement that should cause a mighty response in the denomination.

David Platt preaching at Southeastern Baptist Theological Seminary, Fall 2013. Photo from SEBTS archives. See: https://www.flickr.com/photos/southeastern/9606045395/in/album-72157635183464333/

David Platt, current President of the IMB, and author of Radical, had to announce a plan to cut at least 600 employees from one of the largest Christian mission organizations in the world. This must have been an incredibly painful announcement for a man whose life purpose is to see the nations reached with the gospel of Jesus Christ.

As a history lesson, one of the major reasons that the SBC exists is to fund missions. In fact, the Cooperative Program was created in the early 20th Century largely to fund the missions activities of the SBC. Reducing the mission force without some major economic crisis indicates there is something terribly wrong, and that there must have been a loss of focus.

These things should make Southern Baptists begin to question where our priorities lie. 

Some Questions for Consideration

Whenever a crisis like this occurs, it should lead to some introspective questioning. Here are a few that have come to my mind:

• Is the Cooperative Program still viable?
  • I think it is. The Cooperative Program certainly needs to be reshaped somewhat to reduce the amount of money that gets spent for regional organizations that duplicate other parachurch and national denominational organizations. However, the basic method of large association of churches contributing to fund the global missions endeavors is irreplaceable. Having grown up in an Independent Baptist church, the collective sending power of the IMB is a huge improvement to the never-ending circuit of missionaries candidating individually. The CP is a good program and we need to make sure it works in a new era.
• What are the SBC churches funding instead of missions?
  • This is the $100 question. Part of reality is that since the Great Recession, the cost of living has risen while wages for the middle and lower class have largely stagnated. In many ways this economic pressure is due to bad fiscal policies at local, state, and federal levels in the United States. At the same time, I wonder if SBC churches have increased funding for global missions as much as they have funding for local priorities. Or, have they made across the board cuts that have kept more money than absolutely necessary at the local level? Local ministry is important for discipleship and growing healthy churches. However, without funding for international missions, vital ministries that take the gospel where it is currently unavailable will not happen. Local churches need to question their funding priorities.
• Are the funding problems a result of the tragedy of the commons?
  • The tragedy of the commons is the phenomena where things held in group ownership are treated less well than things held for private gain. I believe the current IMB struggles are in part a result of the tragedy of the commons. This is a natural danger of the Cooperative Program; all Southern Baptists don't know missionaries intimately, and our money doesn't fund them directly, so we don't necessarily feel obligated to fund them vigorously (or pray for them diligently). This is a circumstance that local churches as organizations, pastors, and missions-minded individuals in the church will need remedy. They need to raise the alarm, continue to tell the story of missions work, and build the missional momentum to help people engage and feel ownership for international missions conducted at the national level. We need to overcome this is we are to sustain the CP.
• What level of problem is this?
  • If this isn't five alarm fire, it is very close. They aren't shutting down the IMB, but there have been years of underfunding the IMB. If we can't fund international missions--if we can't send the gospel to places it hasn't been heard yet--then we are failing to use the gifts God has given us. We have prioritized our comfort over missional living and sacrificial giving. The man who wrote the book on living a missional lifestyle, cutting back on extras, and getting the gospel to the ends of the earth has announced cuts at a huge missions organizations. This is real and we need to be ready to respond in a big way.

What do we do now?

All is not lost. However, we need to have a gut check at the individual level and as local churches.

What are we spending our money on? What are we living for? Are we aggressive in our funding of gospel ministry? Are we critical in evaluating our personal expenditures? How about our local church expenditures? Are we asking what the gospel purpose in our giving, spending, and living is?

We need to get engaged as a people in giving from the abundance God as provided. We need to keep praying for our missionaries and our denominational leaders. We need to lay foundations of radical living and white-hot gospel focus in our daily lives that spreads the interest to our children and our neighbors.

Individual effort and sacrifice will be necessary if we are to turn the ship. It won't happen in a a few days, but the long term viability of the IMB and the need to spread the gospel demands it. Our faithfulness to God demands it.

An Open Letter from David Platt

David Platt has written an open letter to the SBC to explain the nature and reason for the forthcoming cuts. I have reposted it below:

“Dear SBC Family,

By now many of you may have heard that last week, IMB announced a plan to reduce the total number of our personnel (both here and overseas) by 600-800 people over the next six months. Since the moment this announcement was made, we have sought to communicate the details of this decision as clearly as possible to churches, state conventions, and national entities across the SBC (see this article and this FAQ document, in particular). In the middle of it all, though, I simply want to take a moment to share my heart with you.

This is certainly not an announcement that I, in any way, wanted to make. At the most recent meeting of the SBC in Columbus, I shared with messengers how IMB spent tens of millions more dollars than we received last year. In our budgeting process over the last couple of months, other leaders and I have recognized that we will have a similar shortfall this year, and we are projecting another shortfall of like magnitude next year. In fact, when we stepped back and looked at IMB finances since 2010, we realized that IMB has spent a combined $210 million more than people have given to us. By God’s grace, we have been able to cover these costs through reserves and global property sales. But we don’t have an endless supply of global property to sell, and our cash reserves are no longer at a desirable level for good stewardship going forward.

When staff leadership realized the severity of our financial situation, we knew that we needed to take significant action. We spent hours on our knees praying and at tables discussing potential options for balancing our budget, ranging from sending fewer missionaries to cutting various costs. We poured over financial models and looked at the long-term impact of each of our options. However, with 80% of our budget being devoted to personnel salary, benefits, and support expenses, we inevitably realized that any effort to balance our budget would require major adjustments in the number of our personnel. When we gathered with our trustees at our most recent meeting, the same conclusion was clear. Though board policy did not require an official trustee vote, and though these brothers and sisters agonized over the thought of many missionaries stepping off of the field, there was resolute and resounding recognition across the room that our financial situation required such action.

Some pastors have asked me over this last week, “Why doesn’t the IMB just ask the churches to give more money?” This sounds like a simple solution, but the IMB has been asking churches to give more money for many years. In many ways, we have told the church about our need and called the church to give to meet that need. Here’s just a small sampling of headlines and articles we have published:

· 2008 – “IMB reports cautionary finance news that could have a significant impact on the Board’s work around the world next year.” Later that year, our trustee chair said to churches, “I am sounding the alarm. The IMB budget is under strain to support growth in our missionary force.”
· 2009 – “Economic challenges…IMB anticipating another tough financial year…IMB in budget shortfall crisis [that] could affect 600 positions.”
· 2010 – “IMB lamenting financial declines, trying to balance budget…IMB sending 30 percent fewer long-term personnel than would be sent if there were no financial constraints.”
· 2011 – “IMB having difficulty balancing budget…IMB lowering the missionary force.”
· 2012 – “IMB preparing for another sobering financial report…IMB working through a painfully difficult process of trying to balance the budget.”
· 2013 – “IMB urging for greater support from churches…IMB laments Christian callousness…IMB trustees vote for substantive proposal changes across the SBC.”
· 2014 – Just two months before I stepped into my role, one article read: “IMB must soon come to grips with the demands placed on us by years of declining Cooperative Program receipts and Lottie Moon giving. We will be hard-pressed to continue supporting a mission force of our current number, much less see a greatly needed increase in the number of fully supported career missionaries on the field.”

I share all of this simply to say that we haven’t kept our financial position a secret. By God’s grace, the church has responded in many ways, including various special offerings like “Christmas in August” in 2009 and increased giving to the IMB through both the Cooperative Program and the Lottie Moon Christmas Offering over the last four years. Yet while IMB has been asking churches to give and setting aggressive goals accordingly, the reality remains unchanged: IMB has spent $210 million more than we have been given. Simply put, we cannot keep operating like this.

Do I hope that churches give more to the IMB through the Cooperative Program and the Lottie Moon Christmas Offering this year? Absolutely, and we are working zealously with churches, state conventions, and national entities toward this end. But I want to be crystal clear: I don’t blame the church for putting IMB in our current position. I love the church, we as IMB want to serve the church, and we believe the best way for us to do that right now is by operating within the means provided to us by the church.

Similarly, no blame should be assigned to previous IMB leadership. Previous leaders knew these financial realities, and they put in place a plan to slowly reduce our mission force (through normal attrition and reduced appointments) while using reserves and global property sales to keep as many missionaries on the field as possible. I praise God for the resources He provided to make that plan possible, and I praise God for leaders who chose not to sit on those resources, but to spend them for the spread of the gospel among the unreached. Ultimately, I praise God for the people who came to Christ over these last years because missionaries stayed on the field, and because we used our resources to keep them there.

Yet when staff and trustee leaders alike looked at the realities before us, we realized that plan is no longer viable, for we cannot continue to overspend as we have. For the sake of short-term financial responsibility and long-term organizational stability, we must put ourselves in a position in which we can operate within our budget, which necessarily means reducing the number of our personnel.

Words really can’t describe how much a sentence like that pains me to write, and pained me to communicate last week. For “600” and “800” are not just figures on a page; they are people around the world. For many of you, they are your family, friends, and fellow church members. They are brothers and sisters whom I love, and brothers and sisters whom I want to serve and support. I not only want as many of them as possible to stay on the field; I want multitudes more to join them on the field. But in order to even have a conversation about how to mobilize more people in the future, IMB must get to a healthy financial place in the present.

I hope that all of this information helps give you a small glimpse into why IMB is taking these steps at this time. You can go to the links I referenced above to learn more about the two-phase process we are walking through over the next six months to reduce the number of our personnel. Our aim is to make this process as voluntary as possible, starting with a Voluntary Retirement Incentive, and then moving to an opportunity for other personnel to say voluntarily, “I believe the Lord may be leading me to a new assignment.” As the Lord leads 600-800 brothers and sisters into new places and positions over these days, we want to honor every single one of them with generous support, realizing that the longer we wait to take this action, the less generous we can be.

The comment I have appreciated most from pastors and church members during these days has been, “How can we help?” One way is obviously to give. To be sure, IMB is committed to operating within our means in the days ahead, yet we are praying that those means might increase so that we can stop pulling missionaries off of the field and start sending multitudes onto the field. Indeed, the field is ripe for harvest, and the time is now to take the gospel to those who have never heard it. Further, in light of all that I have shared, I would also encourage your church to consider how you might care for one of these missionaries who will soon be moving back to the United States. I am trusting that our Southern Baptist family will welcome these brothers and sisters with open arms as they integrate into our churches here, making disciples of the nations God has brought to our own backyard.

Finally, and most importantly, I would ask you to pray for the IMB during these days. Please pray that God will provide grace, wisdom, strength, and unity across the IMB family as we navigate the various challenges that we are walking through together over the next six months. Ultimately, please pray that God will use these days to set the stage for this 170-year-old missions organization to thrive for decades to come or until Jesus returns. In this historic coalition of churches called the Southern Baptist Convention, may we strive together toward that end.

For His Glory,

David Platt”

Here are the article and FAQ document that Platt points to.

An Announcement from the Spencer Family

For those of you who haven’t already found out by one means or another, I recently accepted a position as Director of Assessment and Institutional Research at Oklahoma Baptist University. I have resigned my position as Coordinator for Institutional Research and Faculty Support at Southeastern Baptist Theological Seminary and we are moving to Shawnee, Oklahoma in the near future.

I am very grateful for the opportunity I have had to serve at Southeastern Baptist Theological Seminary. It boasts the best campus of the six SBC seminaries and has the most thoroughly embedded fervor for carrying out the Great Commission. Even little things, like hangers on our lamp posts are a reminder that we should be people on the move, taking the gospel to all corners of the earth.

Additionally, there are a number of friends we will leave behind. Of course, since this is a community of transients, many of our friends have already left us behind or were leaving in the near future. That is one of the struggles in living and working in a community like this: we are all on the go.

Of course, leaving First Baptist Church of Durham is heartbreaking. If you ever make it to Durham, NC on a Sunday, you should visit. The preaching is phenomenal, the discipleship model strong, and the concern for reaching the nations is topnotch. We’ve only been there for two years, but I know at least one sermon podcast I’ll be listening to every week in Oklahoma.

This was a difficult decision to make. The opportunity at OBU is great, but we’ve invested the past seven years of our lives in Wake Forest. I will have to finish my dissertation remotely, without the comfort of the Duke, UNC, and NC State libraries nearby for emergency access to resources in environmental ethics. I enjoy working with the faculty and many of my friends at SEBTS. It would have been great to stay on.

However, positions at high quality institutions like OBU open rarely. This was an opportunity that we needed to take. There is a chance for me to use many of my administrative skills to assist OBU through their accreditation reaffirmation. When that is done, I should have the opportunity to teach some. So, off we go.

Because of this rapid transition, I hope that you’ll bear with the Spencer family as we pack up our accumulated possessions and trek off to a new city. Communication may be slow, but we haven’t forgotten.

We will appreciate prayer for endurance as we get through the marathon of moving. Also, for the house to sell quickly and for a good price. In addition, the kids are watching a whirlwind of packing, sorting, throwing out, and home repairs. It’s turbulent enough to move as a child, but we’re doing it in short order, which doesn’t make it any easier. We also want to find a church in Shawnee quickly where we can get involved in ministry, make new friends, and get into a groove as seamlessly as possible. Prayer for wisdom and opportunity there would also be appreciated.

Regarding the blog. Well, it will be intermittent. Something has to give, and the simplest thing to give up right now is blogging and posting links. I hope to pick it up once I get settled.

Thanks for reading and for your prayer.

Why I like Westerns

I enjoy reading Westerns. In fact, when I have the opportunity (or make the opportunity) to read for pleasure, it’s often to either a British mystery or a Western. In particular, I’m fond of Louis L’Amour. I blame this in part on the uncle that introduced me to L’Amour when I was a teenager. However, my appreciation of a good, clean Western is deeper than that.

It wouldn’t be worth being a theologian if I didn’t try to dissect ideas that others would simply enjoy. So, I will try to explain why I like Westerns. I think there are at least three reasons.

Three Reasons I Like Westerns

There is an escapist quality to Westerns. They are realistic, but they are set in a time and place remote from where I live. Since I reside in North Carolina, the canyons, deserts, and mountains of L’Amour’s novels allow me to get out of the four walls of my house in the wilderness or the untamed towns of a previous century.

Instead of thinking about the dissertation I should be writing, the work that is waiting, or the current political turmoil, Westerns allow me to witness a life and death struggle without the perils of actually being stampeded, shot, or hanged. Additionally, since the drama tends to be much more exciting than hunting for typos in a manuscript, the stories are more interesting than my daily life.

The second reason I like Westerns is that you can nearly always tell the good guys from the bad guys. Call me a simple, but I don’t like spending a hundred pages of a book trying to figure out if I should be rooting for the protagonist or wishing that the main character would get snuffed out by a vigilante.

No, give me a good, old fashioned white hat, black hat Western where you can honestly like the good guys and dislike the bad guys. L’Amour’s heroes aren’t perfect, which makes them a bit more relatable than some others. However, the bad guys are always selfish, arrogant, dirty, murdering, and dishonest. Some hold this simple dualistic perspective against Westerns, but I think it makes the genre more enjoyable. If I wanted to deal with complex emotions I’d watch a day-time talk show.

The third reason I like Westerns is that the guy nearly always gets the girl. This is where the closet romantic in comes out. Again, there isn’t a lot of drama and introspection about liking and not liking someone. Instead you get attraction, mutual admiration, and sometimes conflict. You know, the usual.

L’Amour’s stories are enjoyable because there is usually a strong female lead to complement the male lead. In a few books, the protagonist is a female. Without demolishing all types, the simplicity of romance in Westerns allows for a clean, healthy, enjoyable romance. In a world that seems to want every romance to be against type, the simplicity matters.

Conclusion

I don’t get a lot of time to read fiction, but I have a decent collection of L’Amour’s stories that I return to now and again. I’ve read some other authors, like Zane Grey, but I’ve never gotten into them. Much like my preference for reading Dorothy L. Sayers over Agatha Christie, I think this comes down to the slightly more complex characterization, while still keeping it light and fluffy.

For me, Westerns are an oasis in an otherwise rocky terrain. They allow me to be a hero without getting saddle sores. They entertain me and expand my world a little without sucking me dry emotionally. This is a good thing, I think.

A Few Things Happened at Acton University

Last week I spent four days in Grand Rapids, Michigan at Acton University. If you look for Acton University on the map you won’t find it because it is a conference, not a formal institution of higher education. However, the content is so broad and educational the creators began to call it a university.

 Acton Institute is a think tank and non-profit organization that exists “to promote a free and virtuous society characterized by individual liberty and sustained by religious principles.” They are known as free market advocates, but there is a lot more to it than that.

 The ethos is profoundly Christian, but also wholesomely ecumenical. By that I mean that the experience is ecumenical in that we were talking about our differences and enriching our common faith without negating the real, and sometimes deep, differences in our understandings of the Eucharist, role of clergy, and polity. These differences remain, but an authentic dialog between Catholics, Eastern Orthodox, and various stripes of Protestants (including a significant Baptist contingent) was made possible due to a commitment not to be contentious about the faith and a common interest in the topic at hand.

 The conference is interdenominational, intergenerational, intercultural, and interdisciplinary.

 One example of this was the informative discussion I had with an Orthodox priest about Alexander Solzhenitsyn. There were many points of difference, but I came away with a deepened perspective on the Russian Orthodox author. Of course, there were points where there was a lack of understanding as one Roman Catholic presenter noted that Catholics have the Nicene Creed while the Presbyterians have the Westminster Confession. The fundamental error in his statement went unnoticed by many, but I saw a number of folks shift uneasily as they decided to let it pass. The intent was good, so the conversation continued.

 One night I sat at supper with the president of a private, classical school in Chicago. We had a great discussion on transitioning into classical education from conventional schooling. We also talked about environmental ethics, alternative energy, and the quality of the food. He is a retired journalist, so he shared some of his reporting experience, which spanned several decades. Another night I had a long conversation with a retired efficiency expert who had consulted with companies throughout the world. He was Dutch, but had recently become an American citizen.

 Another night, I shared a table with some Nigerian pastors. They were amazed that we Americans could eat meat every night and cheesecake, too. Then, the bespectacled pastor asked me how he could get a pair of rimless glasses like mine, so we explored the wonders of online optical stores on a smartphone. His phone was nicer than mine. This was an international experience.

 Then there were philosophers, historians, lawyers, engineers, housewives, pastors, firemen, soldiers, butchers, bakers, and candlestick makers. Actually, I didn’t see any of the last three, but they may have been there. It was a profoundly interdisciplinary event.

 The highlights of the meeting was getting to meet Michael Novak, a well-known economist. Actually, I think the high point was when he asked me to get him some potato chips from the lunch line, but I’ll let you judge for yourself.

 The best lecture I went to was by Peter Kreeft. The formerly Evangelical, now Catholic philosopher from Boston College. He is an expert on Aquinas and the Inklings. His talk on Truth, Beauty and Goodness in C.S. Lewis was true, beautiful and good on its own. It was a pleasure to hear him masterfully unfold his topic and answer questions with such depth, breadth, and clarity.

 There were amazing conversations wherever you turned. People were talking about poverty alleviation efforts in their local cities, starting businesses, and funding charities. There was a fermenting energy bursting from every corner. It really is a wonderful thing.

 Everywhere capitalists, yet everywhere there was concern for human dignity and the rule of law. There is an energy in the movement. A synergistic momentum that propels attendees out of the meeting looking for a hill to take and a person to help.

 If you have a chance, you should go. It's an exciting place to meet people and consider future possibilities, and you never know where the road might take you.

"Where Are We Going?" not "Where Are We Now?"

Sometimes at conferences or even in sermons, it’s the throwaway lines that pack the most punch.

In a discussion on the nature of social justice, particularly how it has been reinterpreted and changed from its original purpose, Michael Novak made an interesting comment.

He said, “When people’s life expectancy was only into their 20’s, ‘Til death do us part’ meant something significantly different than it does now.”

In one sense this is untrue, because at the heart of it, the marriage vow has always been a lifelong commitment. There was always an intended permanence. However, at the next level in the comment, which is where I think Novak intended the audience to go, there is a meaty truth worth chewing on.

Commitment to marriage for life is something different when you only expect to live for another decade than it is if you expect to live for another sixty years. Or, rather, the nature of what is being committed to is different.

Without deconstructing marriage in this discussion, which others are doing apart quickly and violently enough, it is worth considering if some of the unraveling of marriages within the church isn’t due to a slow change in teaching about the significance of marriage.

In other words, it is one thing to commit to live with someone you don’t get along with for a decade. It is another thing to commit to deal with another person’s idiosyncrasies for three times the time you’ve been alive. I'm not sure the teaching of the church on marriage kept up with the reality of life.

The way you think about marriage, enter into marriage, and live as a married person changes based on that expectation. The difference is much like the way you pack for a weekend getaway instead of a two week vacation. There is a lot more preparation for one than the other.

Pulling back from the specific issue of marriage, this brings up the way the Church uses data and adapts the way she teaches to the changing world around her. The doctrines do not change, but the way they are expressed certainly must to keep up with the changing landscape.

This is where, as a smart aleck young evangelical, I am tempted to point out how the Church is always reactionary. But, I am part of that reaction, continually lagging behind the culture hoping to find a way to communicate within it.

When the Church, which includes me, fails to find new ways to apply old truths, we leave people to fill in the gaps on their own. God is good and Scripture accessible, but sometimes the result of such independent development isn’t good.

Instead of reading into the sign of the times, looking for where we are right now, we need to be looking for where we are going. We may be wrong, but only if we lead people to think about a way forward can we hope to have them adequately prepared for today.

Image used by CC license: http://ow.ly/OvOcL Thinking....[Explored] Ricardo Cuppini

Some Thoughts on Scripture, Theology, and Climate

It doesn’t matter if the issue is economics, the environment, human sexuality, or liturgy, when we ask what the Bible says about a topic we need to asking the question of the Bible. We should not try to construct our preconceived notions out of biblical material.

For some, this is an obvious statement, but as I read theology texts and Christianesque articles on various issues from all angles, I consistently get frustrated with the authors’ well-meaning attempts at eisegesis. It is especially frustrating to someone, like me, who views Scripture as the final norm in all matters of life and faith to fight  through an attempt to contort the text to fit their perspective.

Theology and Climate Change

One recent example is a book on Systematic Theology and climate change. Recognizing that climate change is a big deal, and that I expect Pope Francis to affirm anthropogenic climate change in his forthcoming encyclical, I am still puzzling over the approach of this book.

Scripture affirms an earth-positive ethics. That is, an environmental ethics can be built that has strong support from Scripture. What Scripture doesn’t help us with is the particulars about the data that relates to climate change or what to do about it.

This is something we are going to have to watch for in the near future, as the forthcoming papal encyclical encourages growing concern for the environment. We need to be more concerned with the environment than we are. However, we also need to balance our method of response to environmental concerns so that we do not ignore our responsibility to care for the poor, advance medical technologies, and advocate for the life of the unborn.

In other words, not everything that comes under the mantle of environmentalism can be matched up with Christianity. This is true despite the fact that we can develop a thoroughgoing environmental ethics from Scripture.

More particularly, we cannot blindly jump onto a policy bandwagon when issues like climate change come into play, even if they are entirely human caused. There are elements in the platform of many climate policy advocacy groups that don’t match a Christian worldview. We need to navigate these waters very carefully.

Challenges for Contemporary Theologians

This is what makes trying to derive a theology of climate change from Scripture. The Bible doesn’t actually say anything about the specific nature of climate change. Therefore, any theology that deals specifically with climate change will have several layers of interpretation between the text and the theology.

There is nothing wrong with applying a biblical worldview to contemporary issues. In fact, I am an avid proponent of this. However, we must do so with care so that the issue does not overshadow the text. In other words, we cannot backfit a theological paradigm to our sense of justice.

Backfitting is exactly what some theologians are doing when they construct their paradigms. They build the foundation under the existing problem.

The answer to the problem, though, isn’t to stop talking about the problem. It’s to come at it the other direction. Scripture is sufficient for every question about doctrine and life. This doesn’t mean that there is a verse in Scripture to answer every question someone can ask. We shouldn’t try to make the Bible be any more exact than it is.

Instead, this means that Scripture has the information we need to construct a worldview that will allow us to receive and apply truth that comes from the world around us. God created the world in an orderly fashion, thus all truth is God’s truth.

The main idea, then, is that we need to be cautious when we claim something as a Christian position. If we do, then it really ought to be built on a carefully formulated framework derived from Scripture. After all, that is the revelation God gave us and by which we claim to judge all ideas.

Photo credit: Bible, by Adam Dimmick. Used by permission. http://ow.ly/OqNhh 

Lessons Learned from My Comprehensive Exam

I recently passed the comprehensive examination for my PhD in Theological Studies. The moment of elation is gone now, replaced by the anticipation of the approval of my dissertation prospectus and the official beginning of the biggest writing project I have ever taken on.

What is a comprehensive exam?

For those unaware, American doctoral programs are different from those in Europe and other nations. Since we are box checkers, Americans tend to like discernible benchmarks and quantifiable progress checks.

We, therefore, have seminars or courses for our doctoral programs. (There are certainly exceptions to this with American programs that use a more typically European model, but I will generalize for the sake of simplicity). This allows a neatly compartmentalized program of study with easy to measure milestones.

At the end of coursework comes an exam. At some point every student says to himself, “This is the last test I’m ever going to take.” In reality that just isn’t so. At least not on this side of the Atlantic. We keep testing until there’s nothing left to test.

Southeastern's version of the Exam

The comprehensive exam takes different forms at different schools. Often there are differences even among programs within the same school.

My exam consisted of two parts: a written section and an oral section.

The written portion of the exam was six hours long with four essay questions. Two of the questions were two hours long and the others were one hour long. I sat at a computer in a little conference room one day a few weeks ago and wrote for six hours on one day with a one hour break for lunch.

After spending four years in the program, six hours seems like too little to demonstrate mastery of my subject. However, at several points during the day of typing my hands queried me if we weren’t done yet and could we have a break. In fact, due to the poor ergonomic arrangement of the computer (the chair is low, the desk is high, and the keyboard continually slides away from the tester) I lost feeling in my left hand and could only type with a finger until blood flow returned and normal typing could resume.

At the end of the day I produced about 14,000 words and my eyes were a little blurry. However, I survived.

The oral examination

Then began the waiting. My oral exam was scheduled for a little over a week after my written exam to allow time for the committee to grade the written product. I spent that hoping that what I wrote was cogent, if not complete in nature.

About a week later, it was time for the second portion of the exam. This consists of three faculty whose expertise is related to your subject matter asking questions about points from your written examination and looking for holes in your knowledge.

Like any good oral examination, this portion of the comprehensive exam is designed to find weak areas, to explore the extent of your understanding, and to see how you react when you don’t know the answer. After all, there is no way for a student to know more about every possible rabbit trail in a subject than the three examiners.

The interview process in this exam is challenging, but it is generally a collegial experience. The examiners are looking to test, but not destroy your confidence. By the time you get to that point, if there is a question about your overall competence it should have surfaced on the written portion of the exam.

One of the difficulties with the oral portion of the exam is discerning what question is being asked. It is much easier (though by no means easy) to write out a question that gets at what you want to know. In the oral exam it is sometimes a challenge to understand what the interviewer is looking for.

In any event, I survived. I am thankful for that. Now I just have to write a dissertation. No big deal, right?

Some Lessons Learned

1. Begin preparing for your comprehensive exam from the first course you take. Some of my notes were helpful, some could have been more helpful. I found that even inadequate notes from earlier seminars jogged my memory and helped me study.
    
2. Read broadly during your course of study. My subject matter is narrowly Christian ethics, I benefited significantly from reading deeply in that field. However, I was asked a question about value theory, too. Fortunately I was in the midst of a book on the subject and could address this tangential question with alacrity. Additionally, I benefited from the numerous books I read that did not apply directly to my subject area. They provided illustrations during my oral exam and moments where I wasn’t searching for specific factual information. Also, reading broadly is just fun.
    
3. Practice the written exam. One of the most helpful things I did was create a series of written questions and practice writing essays in response. None of the essay questions exactly matched my anticipated formulations, but the process of both inventing potential questions and writing structured responses in a timed environment helped me find my own weaknesses and sharpen my arguments.
    
4. Scope out your committee. Here at Southeastern, I work closely with the three examiners on my committee. Therefore it was fairly easy to figure out the trajectory of potential follow up questions. I also tracked down recent syllabi and course offerings from the committee so that I could see what they might have been lecturing on or reading with a class most recently. As a result, I picked up a book on virtue ethics (a favorite topic with one of the committee members) and read it the week before the exam. That came in handy.
    
5. Try to schedule the exam to your advantage. I intentionally worked to schedule my exam for the period shortly after the spring semester ended. Why? Because that is the period of time when the committee has graded a large volume of papers, turned in their grades, and is longing to get on with their summer activities. As tired as I was from preparation for the exam, the committee was tired from the end of semester flurry of activities. This presents a strategic advantage for the examinee, since you are more likely to get the benefit of the doubt in grading. Note: Don’t tell anyone in advance that this is why you are trying to schedule your exam at a particular time.
   
6. Take the exam. Many of my peers seem to live in fear of the comprehensive exam. I will attest to the fact it is a stressful event and should not be treated lightly. On the other hand, sometimes students tend to be perfectionists and work too hard to learn everything before the exam. News flash: You can’t know everything. Work hard, prepare well, take the exam before you feel completely ready. There will always be more books and articles to read. Everyone knows this. In the words of Larry the Cable Guy, “Get ‘er done.”

Wildlife in the Kingdom Come

If there is one thing most theologians are in need of it is a good laugh. After hours of poring over the sometimes terrible writing and convoluted thoughts of people we are generally in disagreement with, a little levity would seem to be a welcome thing.

I was pleased to be introduced to an old, humorous book a few months ago by Bruce Ashford. He credits Paige Patterson with bringing him to the font of amusement. Personally, I don’t care how it got to me. I just think it’s funny.

The book is Wildlife in the Kingdom Come: An Explorer Looks at the Critters and Creatures of the Theological Kingdom. It was written (and illustrated) by Ken C. Johnson and John H. Coe. Cast your memory back to the 1980’s and you may remember seeing Ken Johnson’s name as the creator and writer of McGee and Me! Or, more recently, from his work with Adventures in Odyssey. John H. Coe is actually a trained theologian who is at Biola and, amazingly, actually lists this book on his faculty page.

Wildlife in the Kingdom Come contains several dozen brief discussions of theological movements or elements of theology and a representative drawing. It is very tongue in cheek. It also leaves no theological movement protected, making fun of theologians of every stripe. The footnotes are humorous, too, citing authors such as Clark P. Nock and R. C. Sprawl.

Most of the humor is not highbrow. It relies on puns, caricatures and stereotypes. Of course, if the punchlines were too sophisticated it wouldn’t be nearly as fun to read. Who wants to work to get a chortle, anyway?

Some Quotes

I’ll give five quotes to provide a taste of the book:

“Long ago in an age when the primitive shores of the Textual Critic Coastlands were forming, a fierce and tyrannical giant roamed the earth, the terrible Textus Receptus (TR). Rising from the Erasmus Manuscript Marshes, the TR ruled these lands particularly during the Jurassic Era of King James.”

“Anyone wishing to explore the theological kingdom will inevitably encounter the Problem Passage. This terrifying creature roams the Theological Hillsides and creates extremely difficult going for the would-be traveler. By positioning himself stubbornly on the explorer’s path, the Problem Passage impeded any attempt to forge a trail toward a complete theological system.”

“In the heartland of the Teaching Timberlands that border the Pulpit Prairies thrives the ever-stoic and staunch Expository Sermon. Though less daunting and spirited than his cousin, the Topical Sermon, this meticulous creature is an instinctive digger and a study in discipline.”

“Many centuries ago zealous (and at times, unbalanced) expeditions sought to rid the Great Primitivchuch Plains of a dreaded and poisonous parasite, the Heretic. Found throughout the theological lands, the Heretic is most fond of feeding off helpless hers of Unorthodox and Neoorthodox whose diet lacks any substantial dosages of doctrine of theological presuppositions. Although small and difficult to detect at first, the bite of this malicious little pest can have devastating results. As infection forms around the bite, schism and dissension spread throughout the body of the helpless victims. This condition ultimately gives way to such fatal diseases as Arianism, Modalism, Universalism, and the Ten-Percent Tithe.”

“By far the most beautiful and colorful of all the birds in the Moral Highgrounds is the proud Pelagian. This reigning king of pomp and splendor typically spreads his impeccably plumage for all to see. His feathered feat is usually an unabashed attempt to attract as many admirers as his flock can carry. So impressive is the sight that some have suggested that his brilliant display has a blinding affect [sic]  on the admirers of this unfallen fowl.”

Conclusion

The list goes on. There are pages of these punny quips and sidelong theological references throughout. As a student of theology, I have guffawed, wheezed, snorted, and cackled at some of the jokes. My family things I’m crazy anyway, so that makes no difference.

The biggest downside of this book is that it is out of print. However, I still commend it because there are relatively inexpensive copies available used through Amazon. Trust me, theological friends, this is worth your money. It’s a skinny book, too, so it won’t be that much more weight the next time you move.

Wildlife in the Kingdom Come: An Explorer Looks at the Critters and Creatures of the Theological Kingdom

By Ken C. Johnson, John H. Coe

Buy on Amazon