Why Women May Speak, Lead, and Teach in the Church

Junia Is Not Alone,* and Neither are Plenty of Others:

Women and Leadership in the New Testament

http://www.allanbevere.com/2019/10/junia-is-not-alone-and-neither-are.html?m=1

by Allan R. Bevere

October 22, 2019

John MacArthur is at it again. In a recent conference, MacArthur reiterated his view that the New Testament is clear that women should not serve as pastors or in any leadership roles above men. (You can listen to his comments here.) But is it so clear? Actually, I believe it is clear, but in favor of women in church leadership.

I am going to give a quick fly-over of the pertinent passages that speak to women in ministry, but first let me make what I think is a crucial observation. All too often in making a case for or against this or that issue in looking at the Bible, we can narrowly focus on one or two passages of Scripture that seem to settle the question. The problem with such an approach is two-fold: first, it fails to understand those passages in their larger canonical context, in this case the canon of the whole New Testament. Second, and related to the first, is that when the passages in question are seen in light of the larger canonical context, a different understanding of particular Scriptures can emerge. In the case of women in leadership, the three passages often used to deny a place for women in ministry are 1 Corinthians 11:1-16, 1 Corinthians 14:33-40, and 1 Timothy 2:8-15. I will deal with these Scriptures in due course. Before that, I want to do a quick fly-over of the relevant New Testament passages that give us the larger picture of the question at hand.

The Gospels:

Mary and Martha (Luke 10:38-42)-- in the well-known story of Martha running around the kitchen practicing hospitality for Jesus and her other guests, she complains that Mary is not helping but rather sitting at Jesus' feet listening to his teaching. When the focus of this text is on Martha's complaint, what can be lost is that Rabbi Jesus is allowing and even commending Mary's posture as a disciple. Only disciples of the rabbi were permitted to sit at his feet, and that honor was reserved for men alone. It is reasonable to assume that if Mary was permitted to be a disciple, she was expected at some point to carry on his teaching to those around her. What Jesus is doing here is a radical reorientation of social convention.

The Samaritan Women (John 4:1-42)-- The first surprise of the story is that Jesus addresses a women and a Samaritan, something that no Jewish male in the first-century with any self-respect would do. The Samaritan woman herself is shocked that Jesus would even initiate conversation. After this encounter, the woman (I wish she had been named) returns to her villages and tell of her conversation with Jesus. John tells us "many Samaritans from that city believed in him because of the woman’s testimony..." (v. 39). Many from her village became disciples because of her preaching.

The Women at the Tomb (Matthew 28:1-10; Mark 16:1-8; Luke 24:1-12)-- I am excluding John's resurrection account because I want to deal with Mary Magdalene separately. All four Gospels are in agreement that female followers of Jesus were the first to hear of the resurrection of Jesus and the first to proclaim it to Jesus' male disciples. If one were trying to invent a fable of the resurrection of Jesus in first-century Judaism, having women as the first witnesses to resurrection would not be the way to tell the story. In first-century Judaism, women were generally considered to be unreliable witnesses, and this was especially true in Roman culture (cf. Luke 24:11). So, why do all four Gospels tells us women were the first witnesses? Because that's the way it actually happened. With the differences in the resurrection accounts, this is the one detail on which all four agree.

Interlude:

It is important to note that when Paul offers the nutshell of the gospel in 1 Corinthians 15:1-11, the women are conspicuously absent.

For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me (vv. 3-8).

I do not believe that Paul purposely omits this detail, as he says at the outset, "For I handed on to you as of first importance what I in turn had received." But what seems to have happened in the two-plus decades after the event of Easter is that the women attested to in all four Gospels have dropped out of the basic proclamation-- perhaps for evangelistic reasons in contexts, both Jewish and especially Gentile, where the testimony of women was not respected. This is only conjecture, but it does make sense of the omission.

Now back to the task before us.

The central claim of the Gospel is that Jesus was raised from the dead. If the tomb was not empty, if Jesus' bones are still somewhere on the outskirts of Jerusalem waiting to be found, then Christianity is indeed nothing more than a hopeful fable unmoored from reality. It is the critical and essential claim of the Gospel-- and God entrusted that initial proclamation to women. They were the first preachers of the resurrection of Jesus.

Mary Magdalene (John 20:1-18)-- Two things of note in the story of Mary Magdalene at the tomb: First, when she recognizes the risen Jesus, her exclamation is "Rabbouni," "rabbi" or "teacher." This was a title of respect from a disciple, a student to one's teacher. Second, Jesus tells Mary to go and tell the men-- his male disciples-- of her encounter. Once again, we see the role of women as the first preachers of the resurrection. (It is interesting to ask why the risen Jesus did not appear to Peter and the beloved disciple when they were at the tomb.)

The Book of Acts:

The Day of Pentecost (Acts 2:14-21)-- With the coming of the Holy Spirit comes the fulfillment of the words of the Prophet Joel-- "You're sons and daughters will prophesy" (v. 17). The Greek word "prophesy" (προφητεύσουσιν; prophēteusousin) means proclaim or preach. In the Didache (100-120 A.D.), an early manual of church discipline and order, the traveling evangelists are referred to as prophets. In Revelation 11:3 the two witnesses "prophecy or "preach" wearing sackcloth. One cannot miss the echos of the Old Testament prophets. In these last days, daughters as well as well as sons will preach the gospel. To exclude our daughters from the call to preach is to reject the work of the Holy Spirit in these last days.

Not only that, Peter quotes Joel that even the lowest of those on the first-century social status totem pole will receive the Holy Spirit and preach-- "Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy" (v. 18). Throughout the book of Acts we see that the coming of the Spirit results in proclamation and the gift of the Spirit is no respecter of social status or gender roles.

Paul's Letters:

Romans (16:1-16)-- There can be no mistaking that the Roman Church had women in ministry working alongside the men, but let me mention three in particular.

First, in verse 1 Paul mentions Phoebe who is a "minister" or a "deacon" (διάκονον; diakonon). It is not clear if at this point in the history of the early church whether a deacon is a formal church office, but Phoebe participates in the list of leaders Paul mentions; and she is mentioned first and singled out as a diakonon. It is also highly significant that in 15:8, the Apostle refers to Jesus as a diakonon. Moreover, it is obvious that Phoebe is the bearer of this letter to the Roman Church. If Romans is a draft of Paul's defense of his gospel before the leaders of the church in Jerusalem, as Richard Hays suggests, then Paul has entrusted this singularly important epistle to someone who has to be a trusted leader.

Second, in 16:3-4 Paul writes, "Greet Prisca and Aquila, who work with me in Christ Jesus, and who risked their necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles" It is important that Prisca is mentioned first. In that world, the names of persons are listed in order of significance as in the Gospels when the writers often list in order Peter, James, and John (e.g. Matthew 17:1-2). In the Book of Acts, Peter emerges as the leader of the Apostles. Moreover, in Acts 18:18, Prisca (here Priscilla) is also mentioned before Aquila. Has Priscilla taken the lead in the couple's ministry? It is true that in 18:1-2 Aquila is given priority and mentioned first "with his wife Priscilla." Traditional gender roles are not completely rejected in the New Testament, but women in leadership in Roman Church does not conform to traditional conventions.

Third, and perhaps most important is Junia. "Greet Andronicus and Junia, my relatives who were in prison with me; they are prominent among the apostles, and they were in Christ before I was" (16:7). Notice that Paul refers to Junia (a female name) as "among the apostles" (ἀποστόλοις; apostolois). Apostolic ministry eventually expanded beyond the original Twelve. Moreover, Junia was in prison with Paul. Can it be doubted that she was there for the same reason Paul was-- proclaiming Christ crucified and risen? From the witness of the New Testament, it was church leaders who were arrested and subjected to punishment, which makes strategic sense. To stop an undesirable movement, cut off the head and the rest of the body will die.

Those who argue that Junia was a man-- Junias-- do not have the manuscript evidence on their side. The first reference to Junia's gender outside the New Testament comes from Origen (c. 185-254) who confirms she was a woman, possibly because there were those in his day uncomfortable with that truth and sought to obscure it. In other words, there would have been no debate over Junia(s) gender a century or two later if she had been a he.

Galatians (3:28)-- "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus." While this passage does not directly address leadership roles, it is another affirmation that in Christ, such stations in life should not be the basis for a church hierarchy. The main issue in Galatians is that there are some Jewish Christians who want to force Gentile converts to practice "the works of the law," that is, those identifying practices that marked out Jews as God's people from everyone else-- circumcision, kosher laws, Sabbath and holy day observance. For Paul, this relegates the Gentiles to second class status within the new covenant in Christ. So Galatians 3:28 is an affirmation of the irrelevance of these distinctions as a hierarchy within the church. To say that there is no "male and female," (and note that it is and not or) is to say that gender is not a determinative of equality and therefore hierarchy within the church. If there is to be no second class status based on these distinctions, it is reasonable to assume that such distinctions are of no account in the leadership of the church as well.

Philippians (4:2-3)-- Euodia and Syntyche (feminine names) are not getting along and that is causing enough of a rift in the church that Paul feels the need to briefly suggest they work things out. Paul refers to them as co-workers and "have struggled beside me in the work of the gospel." They are also mentioned with Clement, a man who is a co-worker as well.

Colossians (4:15)-- Paul says very little about Nympha other than there is a church that meets in her house. Whether her husband was an unbeliever or she was widowed we do not know. But hosting a congregation in her household would have made her "the house church leader and patroness."

We now come to three passages often used to exclude women from leadership.

1 Corinthians (11:1-16)-- It certainly appears that Paul affirms traditional gender roles here, but we should not expect it to be any different. Nevertheless, nowhere does the Apostle exclude women from leadership. Indeed, in verse 10 Paul states that a woman's veil in prayer is "a symbol of authority on her head." Moreover, there is also an equal kind of reciprocity that Paul affirms between men and women. "Nevertheless, in the Lord woman is not independent of man or man independent of woman. For just as woman came from man, so man comes through woman; but all things come from God" (vv. 11-12). This reciprocity is "in the Lord," as believers in their roles relate to fellow believers. Could it be that the maintaining of traditional family roles was for the sake of evangelism to unbelieving Jews and Gentiles, who had a particular understanding of household management, rather akin to Paul's concern for Christians not behaving in ways that cause others to stumble (1 Corinthians 10:23-33)?

In distinguishing between gender roles, Paul is affirming that women are in the church, in the covenant as women, on their own status (not as under the old covenant where women were included by virtue of the men because of circumcision). As it has been noted, "In worship they are to be their true selves; this also means... that women were not to copy men but to be women in their public ministries."

(14:26-36)-- Women should be silent in worship, but why and when? The context of chapter fourteen is about order in worship. In reading up to chapter 14, we know that women in Corinth are participating in worship, which also means speaking publicly. Here Paul's admonition of silence concerns the fact that in this context women, who were not granted the kind of education enjoyed by men, were apparently disrupting worship by asking their husbands to explain what they did not understand (perhaps during the sermon). They are not scolded for wanting to learn. They are reminded that there is a time and place appropriate for learning.

1 Timothy (2:8-15)-- Three things: First, while in other places Paul seems to reinforce traditional gender roles, here he does the opposite. Men do not have to be stoic tough guys in worship. They can and should lift "up holy hands without anger or argument." It's OK to worship and get caught up in the Spirit. In insisting that women dress modestly, Paul is not concerned with the women of the congregation turning on the men by dressing provocatively. To the contrary, women do not have to settle for being (to use modern phraseology) "trophy wives," whose purpose is only to be beautiful to look at in worship. They have more significant roles to play in the church.

Second, women are to "learn in silence with full submission." While this admonishment grates against our twenty-first sensibilities, it must not be missed that the women are permitted to learn, just like Mary sitting at the feet of Rabbi Jesus. This does go against conventional roles for women. Women are to learn silently so they might at some point be able to teach when ready. The verb translated "permit" is in the present tense and should be rendered "I currently do not permit a woman to teach or to have authority over a man." This prohibition is temporary. Moreover, Paul may be trying to keep the church from going down the road of a female-run pagan cult. Tom Wright states,

There are some signs in the letter that it was originally sent to Timothy while he was in Ephesus. And one of the main things we know about religion in Ephesus is that the main religion – the biggest Temple, the most famous shrine-- was a female-only cult. The Temple of Artemis (that’s her Greek name; the Romans called her Diana) was a massive structure which dominated the area; and, as befitted worshippers of a female deity, the priests were all women. They ruled the show and kept the men in their place.

Now if you were writing a letter to someone in a small, new religious movement with a base in Ephesus, and wanted to say that because of the gospel of Jesus the old ways of organising male and female roles had to be rethought from top to bottom, with one feature of that being that the women were to be encouraged to study and learn and take a leadership role, you might well want to avoid giving the wrong impression. Was the apostle saying, people might wonder, that women should be trained up so that Christianity would gradually become a cult like that of Artemis, where women did the leading and kept the men in line? That, it seems to me, is what verse 12 is denying. The word I’ve translated ‘try to dictate to them’ is unusual, but seems to have the overtones of ‘being bossy’ or ‘seizing control’. Paul is saying, like Jesus in Luke 10, that women must have the space and leisure to study and learn in their own way, not in order that they may muscle in and take over the leadership as in the Artemis-cult, but so that men and women alike can develop whatever gifts of learning, teaching and leadership God is giving them.

Third and finally, Paul writes in 2:15, "Yet she will be saved through childbearing, provided they continue in faith and love and holiness, with modesty." The reference here is to Genesis 3:16:

To the woman God said,

"I will greatly increase your pangs in childbearing;
in pain you shall bring forth children,
yet your desire shall be for your husband,
and he shall rule over you."

Are Paul's words based upon the curse or upon the undoing of the curse? Some have read this in the first way-- that the task of women is primarily to bear children and be subordinate to their husbands as a result of the fall. But it can also be read, and I think better, as Paul's belief that the curse of pain in delivering a child and being ruled over by her husband are being undone in Jesus. For Christians, we do not live under the curse and all that comes with it. We have been freed from it. So, I think Paul's words are conceptually more akin to, "Women will be kept safe in their childbearing (the curse notwithstanding) and must remain in faith and love and holiness, with modesty (not conforming to men's images of them).

Even though Jesus has undone the curse of sin, we still live with its effects. I think this is why we see the tension in the New Testament between affirming traditional gender roles and yet moving beyond them. How do believers live as citizens of the Age to Come when This Age is still very much alive and well? It is not always easy to know.

I am not suggesting there are no difficulties with these last three passages that need to be untangled, but when viewed in the context of the New Testament canon, it is obvious they must be seen in light of what is affirmed throughout-- women had an important place in the first decades of the church and participated in its leadership as apostles, disciples, teachers, and evangelists.

In thirty-five years of pastoral ministry, I have become a better pastor because of my female colleagues in ministry; and I rejoice to be a co-worker with them.

Junia is not alone. Thanks be to God!

- ARB

*The main title of this post Junia Is Not Alone is taken from the title of an ebook written by Scot McKnight.

Rebecca Trotter - A New Fundamentalism

A New Fundamentalism

http://theupsidedownworld.com/2011/10/20/a-new-fundamentalism/

by Rebecca Trotter

Oct 20, 2011

I, Rebecca Trotter, hereby declare that the time has come for a new form of Christian fundamentalism. It is my belief that this new fundamentalism is needed in order to preserve what is most sacred and true to Christianity against assaults from without and within the Christian church. Although there is freedom in Christ which allows for a variety of ideas and understandings to be held by those who follow Jesus, there are certain fundamentals which all believers must adhere to according to scriptures. As such, I nominate the following bible verses to be considered literally true by all believers and defended against all challengers:

Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’This is the first and greatestcommandment.And the second is like it: ‘Love your neighbor as yourself.’All the Law and the Prophets hang on these two commandments.” -Matthew 22:37-40

If anyone says, “I love God,” yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen. And he has given us this command: Whoever loves God must also love his brother. – 1 John 4:20-21

Love is patient, love is kind. It does not envy, it does not boast, it is notproud.It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.Love does not delight in evil but rejoices with thetruth.It always protects, always trusts, always hopes, always perseveres. – 1 Corinthians 13:4-7

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’But I tell you: Love your enemies and pray for those who persecute you,that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.If you love those who love you, what reward will you get? Are not even the tax collectors doing that?And if you greet only your brothers, what are you doing more than others? Do not even pagans do that?Be perfect, therefore, as your heavenly Father is perfect. – Matthew 5:43-48

the LORD said to Samuel, “. . . The LORD does not look at the things man looks at. Man looks at the outward appearance, but the LORD looks at the heart.” – 1 Samuel 16:7

Do not be afraid of any man, for judgment belongs to God. – Deuteronomy 1:17

God is love. Whoever lives in love lives in God, and God in him.In this way, love is made complete among us so that we will have confidence on the day of judgment, because in this world we are like him. 1 John 4:16-17

And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God. – Micah 6:8

My command is this: Love each other as I have loved you.Greater love has no one than this, that he lay down his life for his friends.You are my friends if you do what I command.I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you.You did not choose me, but I chose you and appointed you to go and bear fruit—fruit that will last. Then the Father will give you whatever you ask in my name.This is my command: Love each other. – John 15:12-17

“‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world.For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in,I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’

“Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?When did we see you a stranger and invite you in, or needing clothes and clothe you?When did we see you sick or in prison and go to visit you?’

“The King will reply, ‘I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.’” – Matthew 25:34-40

Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect. – 1 Peter 3:15

“By this all men will know that you are my disciples, if you love one another.” – John 13:35

Above all, love each other deeply, because love covers over a multitude of sins. 1 Peter 4:8

If you agree with this (admittedly partial) list of fundamentals for Christian life, please join me in promoting a New Fundamentalism. Pass this list around. Link to this post. Tweet it. Put it up on your facebook page. Email it. Let’s take a stand for our faith and the fundamental, unchanging truths that must be preserved and acted out if we are to call ourselves people of God!

Faith v. Logic: "Holding Creative Tensions Against A Binary Way of Thinking"

faith is messy–which is where God is found

http://www.patheos.com/blogs/peterenns/2014/08/faith-is-messy-which-is-where-god-is-found/

by Peter Enns

August 17, 2014

Comments

"As long as you can deal with life in universal abstractions, you can pretend that the usual binary way of thinking is true, but once you deal with a specific or concrete reality, it is always, without exception a mixture of darkness and light, death and life, good and bad, attractive and unattractive.

"We who are trained in philosophy and theology have all kinds of trouble with that, because our preferred position is to deal with life in terms of abstractions and universals. We want it to be true “on paper” whether it is totally true in concrete situations is less important or even denied.

"This is what the dualistic mind does because it does not know how to hold creative tensions. It actually confuses rigid thinking or black and white thinking with faith itself. In my opinion, faith is exactly the opposite—which is precisely why we call it “faith” and not logic.

"The universal divine incarnation must always show itself in the specific, the concrete, the particular (as in Jesus), and it always refuses to be a mere abstraction. No one says this better than Christian Wiman:

“If nature abhors a vacuum, Christ abhors a vagueness. If God is love, Christ is love

for this one person, this one place, this one time-bound and time ravaged self.”

"When we start with big universal ideas, at the level of concepts and –isms, we too often stay there—and forever argue about theory, and making more “crucial distinctions.” At that level, the mind is totally in charge. It is then easy to think that “I love people” (but not any individual people). We defend universal principles of justice but would not actually live fully just lives ourselves. The universal usually just gives us a way out. The concrete gives us a way in!"

Richard Rohr (from his Daily Meditations)

Adapted from A New Way of Seeing, a New Way of Being: Jesus and Paul (CD, MP3 download);

and Holding the Tension: The Power of Paradox, discs 1 and 3 (CD, MP3 download);

and Eager to Love: The Alternative Way of Francis of Assisi , pp. 71-72

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CHRISTIAN WIMAN:

Eight years ago, Christian Wiman, a well-known poet and the editor of Poetry magazine, wrote a now-famous essay about having faith in the face of death. My Bright Abyss, composed in the difficult years since and completed in the wake of a bone marrow transplant, is a moving meditation on what a viable contemporary faith—responsive not only to modern thought and science but also to religious tradition—might look like.

Joyful, sorrowful, and beautifully written, My Bright Abyss is destined to become a spiritual classic, useful not only to believers but to anyone whose experience of life and art seems at times to overbrim its boundaries. How do we answer this “burn of being”? Wiman asks. What might it mean for our lives—and for our deaths—if we acknowledge the “insistent, persistent ghost” that some of us call God?

One of Publishers Weekly's Best Religion Books of 2013

If Ryan Miller Wrote It, I'm Already Sold! "Everything Breathless" and the "Life of Faith"

By way of an intro, I use to be an avid Myst gamer and book reader. There were three major game titles (Myst, Riven, Exile) that mesmerized me; five that I played (Revelation, End of Ages); and seven in all. The three book titles I read had very little correlation with the games except in establishing how the "worlds of Myst" came into being, and in many ways, were a whole new adventure. As I remember, the last book (D'Ni) was more sermon than adventure - though for half of its length it promised as good a journey as the first two. When reading the first book, The Book of Atrus, I had read up to page 121 before realizing I had read it all wrong and needed to return to the beginning to re-read it again with my newly acquired knowledge at this point in the book. I couldn't believe I hadn't caught on until page 121!! (The only other book that ever had done this to me was John LeCarre's, The Perfect Spy). Needless to say I was hooked right from the start. No other books nor games in this exploratory/adventure genre seemed to match the level of entertainment that Ryan's creations demanded of its avatar'd players. They were fun, and they were extremely creative.

Ryan Miller (born 1974 in Albuquerque, New Mexico) is a writer who worked as a design director for the computer game company Cyan Worlds, founded by his brothers Rand and Robyn Miller. Ryan is credited with writing the initial draft of the Book of Atrus for Myst.^[1] He also received acknowledgment for helping develop the story lines in Book of Ti'ana, Book of D'ni, and Uru. In 2004, Miller and his wife, Heidi, opened Mango Ink, a boutique greeting card company.^[2] Miller self-published two novels, Inkarri (2003) and The Naked Fruit (2010). He lives in Spokane, Washington. - Wikipedia

Rand Miller (born January 17, 1959 in Philadelphia, Pennsylvania, U.S.) is CEO and co-founder of Cyan Worlds^[1] (originally Cyan). He and brother Robyn Miller became famous due to the success of their computer game Myst, which remained the number one-selling game from its release in 1993 until that record was surpassed by The Sims nearly a decade later.^[2] Rand also worked on the game's sequel, Riven, and later reprised his role as protagonist Atrus in Myst III: Exile, Myst IV: Revelation, Myst V: End of Ages, realMyst, and Uru.^[3] He also co-authored Myst novels The Book of Atrus, The Book of Ti'Ana, and The Book of D'ni.^[4]  - Wikipedia

Which brings us to the question "What ever happened to Ryan Miller?" Did he retire to spend all the oodles of cash he made on the games and books? Is he off creating some new version of Xbox Killer with his brothers that gamers having been impatiently waiting for? For me, the fad passed and I moved on, but during all these many years of being offline Ryan actually has been pastoring a church in Seattle called Branches, and speaking about a Christian faith that is, rather than a faith that requires hoops to jump through, or boundaries to cross, and rivers to forge. A faith that sees God in the moment - and not in the minutia of creedal formulas and church dogmas. To simply be, and to find Jesus everywhere about. Let us join Peter Enns in his interview with Ryan Miller to find out what he means by all of this!

R.E. Slater

October 22, 2013

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Christianity without formulas. imagine that.

http://www.patheos.com/blogs/peterenns/2013/10/christianity-without-formulas-imagine-that/

by Peter Enns

October 21, 2013

Comments

Today’s post is a short interview with Ryan Miller, author of everything breathes, which just came out this month. Miller spent 10+ years creating video games, including the best sellers Myst and Riven, before taking his creativity to a different arena: the church world. He eventually started Branches in Spokane, WA in 2010. In addition to being the pastor there, he owns and operates an online stationery boutique with his wife, does some graphic design on the side, and attempts to parent three kids… all while trying to enjoy the beautiful Pacific Northwest. Miller has timely ideas about the life of faith and a great style for getting them across to everyday pilgrims. Those looking for helpful paths forward will like this book a lot.

PE - What’s this book about?

RM - I didn’t realize as it was happening but I grew up with formulas. I am a pastor’s kid but not one of those who grew up to reject my faith or get angry at everything that had been done to me. At the same time, my faith has evolved immensely over the last 10 years into something very different than what I was raised with and much of it has had to do with the idea of formulas.

The formulas always seem to start with some kind of “if”: If I accept Jesus; If I read the Bible more; If I find God; If I confess; If I pray more.

The next word to come into play is “then”: Then I will be happy; Then I won’t get cancer; Then I will find joy.

This isn’t just a “Christian” thing – it’s everywhere we look. Advertisements are built on it as much as sermons. If I get a new body wash, new clothes, or a new phone, then I will get a partner, a new job, more time…. And if I get a partner, a new job, and more time….then I’ll be happy. That “then” is hanging out, controlling us, but rarely satisfying us.

In early 2013, I spoke on Ecclesiastes for a series during Lent at our church. As I looked at the book with some fresh eyes and perspective, I was blown away. It was rejuvenating.

The book blasts formulas out of the water. It blasts formulas that we get from churches, from pastors, and from the Bible (or our views of it) into oblivion. It says there are no more formulas. There are no ways to get here or there but that there is that which exists right now, right here, and it’s time to start living it. With God.

It was beautiful for a lot of people, including myself. As the formulas vanished, their chains left as well and people found themselves free to lament, to rejoice and to live wherever they were on the spectrum. I was writing a fiction book at the time and my wife told me I needed to stop writing that fiction book (which probably means it’s not very good) and start writing a book related to the series we had done instead. She’s a smart woman so I listened.

PE - So your formula is “If I get rid of the formulas, then…” what?

RM - Right. I’m really trying NOT to replace one formula with another but it’s so hard given my Western (civilization) frame of mind. How do I get what I want and not get what I don’t want? So much of our life, or my life, comes to that.

But, I’m actually starting to believe that the good news of Christianity is that I don’t have to live that way anymore. There are no more “if I just do this enough than this will happen.” Instead, it’s live now. It’s all already happening.

Even when we look at Jesus who says things like “Blessed are those who mourn” my first inclination is to read it like a formula and find a way to mourn so that I’ll be blessed. But I think what Jesus may have been saying—and I think he did in various ways—is more along the lines of if you’re mourning you’re blessed. Right now. And if you’re persecuted. And if you’re poor. There’s still life to live right now.

The message seems to be repeated often: start living the life God has for you right now and stop waiting for some kind of life you think will come tomorrow or next week or in Heaven. Live now. You can no matter your circumstance and you can know God is with you in those circumstances.

I certainly don’t claim to have all the answers. And I don’t think the author of Ecclesiastes does, or did, either. And I know that there are many who disagree on what the author of Ecclesiastes is even saying.

But, I do think there are some ingredients that have impacted me. More mystery. More awe. More wonder. More awareness. More love. More faith in humanity. More faith that God is with us no matter where we’re at and more faith that God is pulling all of humanity to somewhere better.

PE - What’s your hope for this book?

RM - "My daughter begged me to take her to Arby’s one night after a soccer practice so I did. It was late and the only people in the restaurant were the two of us (she’s 8) and another older couple.

I watched as this older man opened up his sandwich and looked at it with disgust. He then went up to the counter and berated the minimum wage “cook” and the girl behind the counter and the manger because the sandwich was not dripping cheddar like it showed in the picture. He called out corporate America for trying to save money, he called out the millennial generation for being lazy, all because his cheddar melt wasn’t dripping cheddar.

He got a new sandwich and sat down and ate it in silence with his wife.

Maybe the guy was just having a bad day or maybe he needs to be freed from stuff. I think the latter, because I think a lot of us are walking around in [our own] prisons.

I know there are people who are going through lots of pain and they have a list of reasons as to why that pain is there. Many of those reasons have to do with formulas and their failure to correctly live them. They need to be freed to live in their pain and not carry the shame they so often have.

I know there are people who are waiting to start life, after they graduate, or get that job, or see Italy. They have a different set of formulas they are already getting tired of trying to fulfill. They need to be inspired to start living today.

I know there are people who have found the message of Jesus and the message of Christianity to be more stale and cliché than fresh and rejuvenating. I think they need to find a message that makes them fall in love with this faith and gain a new perspective of the world and others again.

I hope people are able to throw away the formulas and boxes and even many of the answers… that only fail us most of the time and find something beautiful and optimistic and empower again. I hope people are able to read this and be directed, at least a little, toward the mystical, confusing, vibrant, inspiring God again."