Tithing

A few weeks ago I attended a church that had passed out a survey, asking questions on what are commonly called spiritual disciplines. The church was a large, well-established congregation in the suburbs. The survey included such things as reading the Bible, praying, quiet time, journaling, etc. It was part of a series called Moving Forward, focusing on four stages of spiritual growth, from a “discovery” phase to living a Christ-centered life.

The worship service one particular week focused on catalysts for spiritual growth, using the results of the survey to get a “snapshot” of where this congregation falls on the spiritual growth scale. The results were somewhat surprising to me.

The Pastor focused on three specific areas to measure spiritual growth; Bible reading, prayer, and tithing. The results of the survey indicated the following about this congregation:

42% practice tithing (defined as giving 10% or more to the church)
38% pray regularly/daily
22% read the Bible daily

I have to confess, I was surprised by the results. I thought it was obvious that Bible reading would be at the top of the list, prayer next, and tithing well towards the bottom.

Maybe it was the denomination I grew up in, a denomination that did not emphasize tithing but taught us that our giving was between us and God. Maybe it was my personal belief that tithing needs to be defined broader than just giving to a specific church. Maybe it was just the naivety of a Christian who assumed everyone reads their Bible every day. No matter the reason I was surprised by the results.

The statistics are even more telling when placed against what the Pastor defined as the two greatest catalysts for spiritual growth, prayer and reflection on Scripture. I believe the two of them are bound together. People who pray Scripture are some of the best prayer warriors you will ever meet.

It’s interesting to note that tithing is not listed as one of the top two catalysts for spiritual growth. When comparing tithing to prayer and Bible reflection there are some interesting things to notice.

- Tithing is an outward expression of spiritual growth; prayer and reading the Bible are inward expressions.
-A tithe is very measurable; growth in prayer and scripture not nearly so.
-Tithing asks you to give of your money; prayer and Bible reading require time and commitment.
-Believers and non-believers alike give financially; only believers will bury their head in the Bible or bare their souls in prayer.

Looking at these statistics I tried to determine what these things say about this church. Needing a second opinion I asked my wife, whose vision on these things is often much clearer than mine. Knowing the church that took the survey she said it tells us that since the congregation is upper-middle class, giving is the easiest of the three disciplines for them to practice. Prayer, she said, is harder, but you still can pray anytime, anywhere. Reading the Bible takes a real commitment. It takes having a Bible, opening it, reading it, reflecting on it. It involves more than a wallet or a checkbook; it involves your body and your mind and your heart.

Churches tend to do a good job of teaching the Bible stories, particularly churches with a focus on biblical exposition and preaching. Yet many churches fail to ignite a passion for the Bible. Too often the Bible is reduced to a how-to manual for spiritual life and we never develop into people who burn with a desire to read it every day, people who long for intimate time with God.
A passion for the Bible ignites a passion for prayer. The Bible is filled with prayer stories, answered and unanswered prayer, passionate and desperate prayer, bargaining, pleading, praising prayer, even complaining prayer. The Bible introduces us to prayer warriors and to prayer chickens, people just like us.

It seems to me that our faith is rooted and grounded in the Bible. This is where we read the stories that satisfy our appetite for God. Those stories teach us about grace and gratitude. God speaks to us through the Bible. Bible reading becomes the foundation of our prayers, encouraging even greater spiritual growth. Spiritual growth, in turn, urges us to act on our faith, giving sacrificially, giving or tithing as a spiritual act of worship.

Tithing may be a visible measure of our spiritual growth but passionate pursuit of God in His Word and in prayer are much better measures. Tithing can lead to a certain pride, a sense that we’ve done our share, a sense that giving meets some requirement for grace. It can even limit joyful giving; some people feel if they meet the tithe their giving is done for the year. Passionate giving, motivated by an understanding of what God gave for us, giving beyond our means, leads us to the humility of complete dependence on God.

The author of the book of James urges us to be “doers of the Word, and not hearers only, deluding our own selves.” (James 1:22). Can we really become doers of the Word if we don’t first spend the time listening to what it says and talking with God to understand what it means in our life?

May the Lord ignite in all of us a burning desire to meet Him prayerfully in His Word, and may we seek visible ways to live out what we hear from Him.

The Body of Christ

I was attending a worship conference at a local Christian college and as part of the final worship service we celebrated the Lord's Supper. I had been born and raised in a Christian church, so the sacrament of the Lord's Supper was very familiar to me.

I had seen it celebrated a number of ways; the passing of a tray with small communion cups and small pieces of bread; served with a common loaf and cup; services where the people came to the front and were served one by one; celebrations where small groups gathered at the front and celebrated communion together. I even attended a coffee-shop service where the elements were set out at the beginning and people took the bread and wine at any time during the service as a personal time of communing with God.

At the conference worship service we came forward row by row to meet two people staged in the center of each aisle, one with a loaf of bread and one with a cup of wine. I walked down the aisle and met a man holding the loaf.

"The body of Christ, broken for you," he said quietly.

I tore a small piece of bread from the loaf and stepped to a woman holding a silver cup of wine. I carefully dipped my bread in the cup.

“The blood of Christ, shed for you, Jim,” the woman said softly.

I was startled. What kind of miracle was this? I had never met this woman. How could she possibly know my name? My eyes began to water as I ate the wine-soaked bread. A sudden realization washed over me, a wave of wonder; the body of Christ, the blood of Christ, for me. Jim. Broken, shed, for me. Jim.

The words sunk deep into my head, deep into my heart, penetrated the very depths of my soul.
Barely holding back my tears I returned to my seat and thanked God for a love so great He had died for me, for Jim.

It wasn’t until I got home that I realized how the woman knew my name; I was wearing a large conference tag with my name clearly printed on the front.

But knowing the secret didn’t lessen the impact. Christ died for me. His body broken, His blood poured out, for me, for Jim. And the next time I served Communion I made sure to tell everyone I served the same thing.

“Christ’s body, broken for you, John, for you, Kim, for you, Charles, for you, Elaine.”

The Lord’s Supper has never been the same since.

Healing Field

Healing Field

A field of healing
Of stripes and stars and memories
Beneath each flying flag
A name a date a picture
Walk the field
Wander between the poles
Relive the horror of 9/11
And the hope of 9/12
Grandkids impressed but still
Has it already lost some meaning
To them to us
Should anything that turns us to the One hope for peace be forgotten?
Wander between the poles
Walk the field
A name a date a picture
Beneath each flying flag
Of stripes and stars and memories
A field of healing

The Future of Faith

I just finished a book by Harvey Cox titled The Future of Faith. I found it to be a fascinating book that captures in a broad sweep some of the changes happening in the church today. His view on faith fits well with what I’ve read and learned about ministry in a post-modern world.
Cox sees three specific periods within church history. The first stage, the early church following Pentecost, is defined as the church of faith. This new Christianity was being defined through a lens of how we live our lives. Small groups gathered in homes to worship and learn. They shared their goods with each other, providing for those in need. Their structure was one of various cells that may or may not interact with each other daily. While the Apostles played a leadership role it wasn’t as leaders as we define them in the organized church structure we have today. Having walked with the Master they brought their experiences and His teachings together. Cox sees Paul’s letter to the various church’s as specific to their church and its issues, not as a development of a Christian theology. The early church could be more clearly defined as a movement than as a denomination or church.
Cox defines the second stage in church history as the age of belief. As the small cells began to coalesce Christians began to become more focused on what they believed. The initial church consisted of large numbers of Jewish converts. This led to tension between Orthodox Judaism and this new movement, fostering long discussions in the house churches in how to interpret Jesus teachings in relationship to the laws and regulations many converts had observed throughout their life. The age of belief really picked up steam when the Emperor Constantine incorporated the church into the state. Congregations became formalized and disagreements over beliefs became organized discussions. Councils were called to try to develop definitive statements of belief. These definitive statements eventually were formalized into creeds. Cox believes that these creeds really served the purpose of keeping out those who did not agree with them rather than being vehicles to bring people into the church. At the same time the clerical caste developed, and with the backing of the state, they had tremendous power which led to tremendous corruption. With no access to the written word the common man was dependent on the clerical caste to explain Scripture. Constantine used the church as a political tool and the church leaders were more than willing to be used because of the huge benefits the leaders received.
The Reformation pointed out the problems in the Catholic Church, specifically the corruption in the clerical caste. It also brought about the printing of the Bible, putting the Scriptures into the hands of the common man. People no longer had to rely on the interpretations they received from the clergy; they could read and discuss and study the Bible themselves. This led to an increase in denominational splits, each developing their own creeds and doctrines. Some creeds, like the Apostles Creed, held throughout the Christian community. Additional statements of belief such as the Heidelberg and Luther Catechisms were developed by various denominations. This formalization changed the way we define faith. In the first movement faith was defined as action but now faith is defined as belief. Somehow we equated faith to confessing and adhering to specific beliefs. Cox argues that this change in the definition of faith has not been good for the church.
Cox defines the third stage in church history, the one occurring in religion today, as the age of the Spirit. The Pentecostal movement brought the work of the Holy Spirit to the front once again. While some denominations ran for cover and made sure to purge anything they felt was Pentecostal-like from their worship services, the movement itself grew worldwide. Cox sees the growth in this third stage to be particularly strong in the Global South church. Once again faith is defined as how you live your life, prompted by the Spirit’s leading, rather than an acceptance of standardized creeds and doctrines. He sees this third stage as closely resembling the first stage, the age of faith. The Emerging Church movement is a key example of this change in Christian churches in the Northern Global church. The movement towards house churches, the ecumenical ties between denominations, and the desire of younger Christians to accept a variety of faith beliefs within a single faith community are all evidences of the growth of the age of the Spirit.