Dangerous Church

22 Wednesday May 2019

Posted by joshlaxton in Christian Life, Church, Gospel, Kingdom, Ministry; Leadership;, Mission

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dan·ger·ous (ˈdānj(ə)rəs/)

Dangerous is an adjective which means, “able or likely to cause harm or injury.” It can also mean, “likely to cause problems or to have adverse consequences.”

Typically, when Americans think of the word “dangerous” they tend to think of a weapon, an object in the house, a kind of animal, a kind of person or group, an area of town, or a region of the world.

Those things that we think of as dangerous have the potentiality of causing an effect on us and our lives. When something is dangerous it yields a certain kind of power and authority towards those who consider it dangerous. In other words, when someone thinks something or someone is dangerous, there’s a respect and honor—even a fear—towards that something or someone.

If I had to guess, I don’t think people today (particularly in America or throughout much of the world) believe the church is dangerous. Sure, they may think that radical religious groups like the Westboro Baptist tribe is emotionally dangerous and/or a cultural nuisance. Yet, they don’t view the church, in and of itself, dangerous. In fact, many do see the church, by in large, as a menace and nuisance to society—not to mention irrelevant.

However, when it comes to the book of Acts, the church was dangerous. Now, before I go any further, let me clarify what I mean. Did the church cause bodily harm to people? No! In fact, they brought healing to people. Did they cause problems for religious people and their institutions? Yes. Did they cause problems in cities throughout the known world as people turned their life over to Christ proclaiming Him as King and God, not Caesar nor their pantheon of gods? Yes.

The harm induced by the church—the problems caused by the church—throughout the world in the first century, had to do with the kind of change and transformation the gospel brought into the lives of people, and thus, in the spaces they occupied. Isn’t this ultimately why the Jews and Romans killed Jesus? He was dangerous. He was a threat. He was causing harm and causing problems within their spheres of influence. He was disrupting their way of life, their religious system.

In this short post, I want to provide the “how” and “what” of becoming a dangerous church.

First, how do churches become dangerous? Jesus exclaims, “If anyone wishes to come after me he must deny himself, take up his cross daily, and follow me” (Luke 9:23). So, just what does it mean to die to oneself? To help understand what it means to die to self, I use the acronym D.I.E. (Deny yourself; Intend to be crucified to the world; and Emulate Jesus. In sum, to follow Jesus—and to access and download His life for us—we must D.I.E. daily. To state it in another way, to download the latest version of His life for us, we must kill the oldest version of us.

To download the latest version of Christ’s life for us we must die to the oldest version of us.

So just imagine what our churches would be like comprised of people who D.I.E. to themselves daily. Imagine the impact these churches would have in and on their communities and cities.

Those who D.I.E. become dangerous to those around them and the places and spaces they occupy.

Second, what does becoming a dangerous church look like? In other words, what are some of the characteristics displayed in churches that are dangerous? Based upon Acts 5:1–32, I believe there are at least five characteristics exhibited by a church that is dangerous.

They realize they serve a dangerous God. Early in this chapter, God takes out Ananias and Sapphira because of their lie and deception. They lied to church, and ultimately to God, about the amount for which they sold their property. A dangerous church has a dangerous God working in and among them to fulfill His mission. I find it interesting that in the same chapter, religious people are trying to protect their institutions and way of life through violence and threats. Dangerous churches never have to resort to violence and vehement threats to those who endanger their way of life and mission. Why? Because they serve a dangerous God who ultimately protects His people, His church. This doesn’t mean that we don’t shepherd, watching out for wolves in sheep’s clothing or ravenous lions looking to devour weak prey. It simply means we don’t have to fight fire with fire—violence with violence, nastiness with nastiness. We can trust in a sovereign, omnipresence, omniscience, and omnipotent God who work in and through us to accomplish His will for His good pleasure.

They stand in awe of God. A couple of times in this chapter Luke tells the reader, “And great fear came upon” those who heard of what God had done—particularly with Ananias and Sapphira. The idea of “fear” invokes awe. There’s this healthy reverence and fear the church has towards God. When a church stands in awe of who God is and what He has done, is doing, and will do, they posture themselves submissively to God offering their bodies as living sacrifices, holy and pleasing to Him.

They embody unity and togetherness. In the early days of the church, while God did many signs and wonders in their midst, they gathered consistently in Solomon’s Portico, a large outer-court where large numbers of people could gather. We also see in other places, whether it is in the Upper Room (Acts 1), devoting themselves to the apostles’ teaching and to one another (Acts 2), or believing they were of one heart and soul (Acts 4), the early church wasn’t about individuals coming to a location to consume a religious experience but about individuals coming together to form a body (Jesus’ body) to live on mission. One person can make a difference, but a group (a body comprised of many) can alter history. Think about it. The only reason why Jesus altered history as we know it, was because He empowered His body to go into all the world. A dangerous church can only become dangerous when it is unified, moving and operating together in the power of the Spirit.

They buy into Jesus’ comprehensive mission. Not only did they preach the gospel, they served the hurting, the needy, the broken, and the sick. They were serving and meeting the needs of so many people that it went out on Facebook, Twitter, and Instagram to the point that people from the surrounding towns and villages started bringing the sick and afflicted to Jerusalem. As they physically met needs they spiritually pointed to Jesus—the hope and King of the world—who had come, lived, died, and rose again to make all things new.

They are willing to die. After being arrested, the apostles’ lives were threatened once again in Acts 5. They were told they had been warned and charged not to teach in the name of Jesus, yet they continue to do so. Peter, along with the other apostles, respond, “We must obey God rather than men.” And they go on to proclaim the gospel once more to these, already irritated, men. In the face of an angry religious mob, Jesus’ devoted apostles declare, “Kill us if you must, but we cannot disobey the command of our King.” This mentality makes the church extremely dangerous. And it is this kind of attitude that becomes the seedbed and fertilizer of God’s movement in the world. Church father, Tertullian, put it this way, “The blood of the martyrs is the seed of the church.” The world cannot stop people willing to die for what they believe in!

In closing, are you dangerous? Is your church dangerous?

May it be said in our generation, from cities and communities throughout our land, “These men (and women) who have turned the world upside down have come here also” (Acts 17:6).

Angry Religious Mobsters

22 Monday Apr 2019

Posted by joshlaxton in Christian Life, Church, Discipleship, Gospel, Mission, trials

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discipleship, Easter, gospel, Love, Mercy, Mission, Missional Engagement, religion

I hope all believers had an incredible Easter! Obviously, Easter is the day we celebrate Jesus rising from the dead. Now a few days earlier—prior to Jesus’ resurrection from the dead—you see Him in the Garden of Gethsemane praying to the Father about what was soon coming. In the darkness of night, while Jesus engages and communes with the Father, a mob incited by religious leaders, led by the betrayer (Judas), confronts the soon to be Suffering Servant.

Fast-forward 2,000+ years later, and you still find angry mobs attacking Jesus—namely His followers. For instance, on Easter Sunday in Colombo, Sri Lanka, there were a series of explosions at churches and hotels. According to one report, at least 138 people were killed while hundreds more were hospitalized. [Let us pray for our brothers and sisters there in Colombo.]

When I think of an angry mob, I not only envision the group who went to arrest Jesus, or the suicide bombers that wage jihad, I also think about the Crusaders that sought to recover the Holy Land, the Reformed brethren who persecuted and killed Anabaptists, and the Puritans of the Salem Witch Trials who pursued and arrested those who were or were rumored to be witches.

But, these aren’t the only groups that I picture. I also envision the conspirators who participate in secret church meetings to take back their church and Twitter trolls seeking to devour the person or persons caught up in the latest controversy or scandal.

I want you to imagine with me that you are part of one of the mobs mentioned above. What emotion best describes you at the moment you pick up the proverbial torch and pitchfork? Love? Mercy? Forgiveness? Fear? Anger? Hatred? Vengeance? Then, what’s the motivation that best describes the reason you are picking up the torch and pitchfork? Correction of the person or persons? Redemption? Destruction? Elimination?

Of the mobs that I’ve mentioned, what do they have in common? In one way or another, they are religiously devout. You could call them, “Angry religious mobsters.”

In the remainder of this post, I want to outline three characteristics of angry religious mobsters.

1-Angry religious mobsters attack out of fear or self-preservation

The first characteristic of angry religious mobsters is either fear or self-preservation—or a combination of both. Just think of the religious leaders that incited the mob against Jesus. What was their reasoning in doing so?

It wasn’t because they wanted to protect Rome. Ultimately, they were protecting their own hide. With Jesus’ rising popularity with the people, their position and power were threatened. In addition, Jesus’ teaching threatened their religious system and all their traditions. Out of fear of what would be if Jesus’ ministry continued, and out of self-preservation of their own way of life, they came against Jesus.

You might be an angry religious mobster if you attack based upon the fear of losing your religion.

2-Angry religious mobsters attack in the name of God

Don’t miss this! Devout, religious Jews with all the credentials of morality and spirituality led the mob efforts to seek justice against Jesus, the so-called heretic, in the name of God. And in doing so, believed in the justness of their crusade.

The Apostle Paul, before his conversion, attacked Christians in the name of God. He believed his means were both righteous and just. However, when he met and gave his life to Christ—following Christ as his King and Redeemer—Paul realized the true posture Christ wanted His followers to have towards the world. Rather than attack them in the name of God—in an attempt to preserve their own religion—Christ wanted them to attract them to God through love.

Angry religious mobsters always use God as the crux of why they attack others. The posture one takes towards others, reveals the posture of the God or gods they claim to be representing. In other words, how you engage or treat others—even those who think, behave, and believe differently than you—represents how your God or gods would engage and treat the same people. For followers of Jesus, there is never a God-ordained reason why we should attack, malign, hurt, or demonize an individual or group.

If God so loved the world that He gave His Son for their sins, shouldn’t we so love the world that we give them a break from the wrath of our anger born out of fear and self-preservation?

A Christian never has the right to be cruel.

3-Angry religious mobsters attack to destroy

If you asked the elders or chief priests that instigated the mob against Jesus what they were after, they would tell you justice and destruction. They wanted to seek justice on the man whom they considered a heretic. In addition, they wanted to destroy the man and his ministry.

In short, they were out for blood.

I’ve heard many times people say that the reason why they forcefully come against another is to hold that person or persons accountable. There are two thoughts I have about this sentiment.

First, most of the time, the force for which someone goes after another isn’t for accountability, it’s for destruction. They want to destroy the person’s character, position, or life. And that’s not accountability, that’s assassination. Some would even call it justice. I wouldn’t. I would call it judgement.

Second, accountability happens in relationship. And accountability in relationship typically has an element of redemption and restoration. If you are in relationship with someone, and you want to hold them accountable regarding harmful or questionable behavior emanating from their life, you come “to” them not “against” them with the hope of their transformation.

You can’t hold one accountable if there is no relationship. Now, someone might come back and say, what about the justice system? They hold citizens accountable, don’t they? True, But the justice and legal system is based upon one’s relationship with the state through the laws they established. The legal system is based upon the expectations of the citizenry.

Angry religious mobsters come against their foes with the intent to destroy. They will break rules; they will lie; they will gossip; they will rally support from unlikely alliances; they will quote misinformation. In short, they will stop at nothing—they will pull out all stops—to achieve their goal of eliminating the threat.

In closing, I want to go back to the scene in the Garden of Gethsemane. When the angry mob approached Jesus in the garden, Peter, interestingly, drew his sword—now what he was doing with a sword, I don’t know—and cut off the high priest servant’s ear. Jesus rebukes Peter and tells him to put down his sword.

Essentially, Jesus tells Peter that there’s another way to go about engaging your enemies, opponents, foes, rivals, etc.

Rather than taking up a sword to slash His enemies, Jesus took up a cross to die for them.

The way of Christ should be followed by His disciples. When we take up His way to engage the foe, the adversary, the opponent, the rival, there will be far less sword slashing and far more cross bearing. There will be less picking up our pitchforks and torches and more of taking up our cross. And this is a difference between those who have a religion to preserve verses a relationship to proclaim.

Living in the Land of OZ: Three Ways for the Church to Posture Herself in a Foreign Land

09 Tuesday Apr 2019

Posted by joshlaxton in Christian Life, Church, Gospel, Kingdom, Leadership, Ministry; Leadership;, Mission, Theology

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Christian Living, Church, Culture, gospel, Jeremiah 29, Mission, missional, OZ

The influence of Christianity upon Western society seemingly has become a past experiment. As the Enlightenment experience failed—failing to eliminate all societal ills and bring about a human utopia—so too has the “Christian Nation” or Christendom failed. As a result, the church has struggled with this shift—and now find herself, in many ways, confused as to her role and posture in a pluralistic, secular, post-Christian, and skeptical environment. In other words, the church in North America has finally realized they are no longer in Kansas but in the land of OZ (or biblically speaking, in Babylon). And now believers and churches across the denominational spectrum are asking the question, “What do we do?”

Believers and churches across the denominational spectrum are asking the question, What do we do?

In many ways, the North American church in the twenty-first century finds many similarities with the people of God in Jeremiah 29. [The dissimilarity that I must point out is that God was in a covenant relationship with the nation of Israel, whereas America is not.] Jerusalem had fallen. No longer did Israel experience cultural and national hegemony. Now in captivity, Israel experienced life as a sojourner, alien, and minority. They were marginalized. Obviously, many saw their newfound position as difficult, demoralizing, and depressing.

In response to their newfound foreign environment, they had a few options with regards to how they would posture themselves towards the larger culture. First, they could have just faded off as a sub-cultural hermit—sitting and longing for the ‘good ole days’ as they faded into irrelevancy. Second, they could have taken a more antagonistic, resentful, and angry approach, one that was mean-spirited, violent, and intolerant. Second, they could have bashed the Babylonians over the head with the Torah. Third, they could have accommodated the Babylonians—thinking “if we can’t beat ‘em’, join ‘em’.” Or, they had a fourth option—God’s option. They could seek the peace of the city.

Embedded within this Spirit breathed option, there are at least three particular ways the people of God were (and are) called to seek the peace of the pagan land.

1) Live here as if you were living there. We are to live everyday normal lives as if we were living in the homeland. God informs His dazed and confused people to, “Build houses and live in them; plant gardens and eat their produce. Take wives and have sons and daughters; take wives for your sons and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease” (Jer 29:5-6). In other words, God tells them to live here as if they were living there (back at home)—faithfully tilling and cultivating both land and family while they multiplied in the land. Seeking the peace of the foreign land begins by living faithfully as if we are in the homeland. [Keep in mind that for believers today, our “homeland” is the new city where Jesus will have made all things new (Revelation 21).]

God tells them to live here as if they were living there.

2) Live to bless, not curse. God expresses that His people take up the task of blessing the pagan nation. This is quite remarkable! The people of God were to live as a blessing, praying to the Lord on behalf of the nation as they seek the flourishing of the pagan city. For in the city’s flourishing, God’s people will flourish. While the scope of this article does not permit me the time to dive into the notion of “blessing,” this vision, nevertheless, harkens back to both Genesis 1 where God blesses humanity (Gen 1:28) as well as the prophetic promise God made to Abram, “through you all the families of the earth will be blessed” (Gen 12:3). Blessing a pluralistic and pagan city means believers will work for and towards the common good in a way to bring flourishing and functionality to every sphere of life.

Blessing a pluralistic and pagan city means believers will work for and towards the common good in a way to bring flourishing and functionality to every sphere of life.

3) Live faithfully, not forcefully. We are to strive for faithfulness, rather than striving for world change. In this passage, there is nothing about seeking the transformation of the city. God doesn’t ask them to work towards transforming Babylon into a theocentric (Jewish) nation. God doesn’t ask them to transform the Babylonian culture and cultural practices to those that more align with the Torah. While change may very well take place, God’s call to His resident aliens was a missional posture of faithfulness—faithfulness in all areas of their life, as they seek God and the welfare of the pagan city.

God’s call to His resident aliens was a missional posture of faithfulness—faithfulness in all areas of their life.

In applying this notion to the cultural context of the church today, please don’t misunderstand what I’m saying. I completely agree that the gospel is transformative; the gospel changes individuals, families, cities, and even nations. To a certain degree God did bring change in Babylon through the faithfulness of people like Daniel, Shadrach, Meshach, and Abednego. My point is that the goal for the people of God is faithfulness to God and to His call, work, and mission in the world.

In neither Testament does God ever assign the task to His people of world change or city transformation—forcing people to believe and behave like the people of God.

The mission of the church is to witness and make disciples. We witness and make disciples by working as ambassadors for the kingdom of God, serving as agents of blessing for the city, and inviting people to follow Jesus as their King who is in the construction process of making all things new. In sum, we simply share and show the gospel of King Jesus!

The mission of the church is to witness and make disciples.

In closing, may the church today—in finding herself in this foreign land like Dorothy found herself in the land of OZ—seek to live faithful lives reflecting the characteristics, attributes, and signs of God’s kingdom life in our homes, vocations, relationships, and ethics. May churches seek the “welfare” of the foreign city, living as agents of blessing rather than antagonistic, mean-spirited, angry, resentful and defensive agents. And finally, may we take the posture of faithfulness—faithfully calling people to follow Jesus.

Your Church Might Be A Country Club If… (Part 1)

25 Monday Mar 2019

Posted by joshlaxton in Christian Life, Church, Discipleship, Gospel, Kingdom, Leadership, Ministry; Leadership;, Mission, Uncategorized

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Church, Church Leadership, Country Clubs, discipleship, gospel, leadership, Mission

I have been involved at three country clubs in my life. The first CC was under my parents’ membership in Covington, TN. The second CC was as an employee serving as the assistant to the golf pro in Canton, GA. The third was at an affordable club I found in Louisville a few years back. Let me just say, I have an affinity for golf!

I’ve also grown up in the church and have been in vocational ministry for almost 20 years—serving as a Lead Pastor for the past 12. Let me say, with all her blemishes and imperfections (of which I am a part), I love the church!

Having been a part of both country clubs and churches—as well as studying the North American landscape—I think for many Christians it’s easy to confuse country club membership with church membership. In this two-part blog, I want to highlight eight identifiers (four in each post) that your church might be a country club.

Keep in mind, Jesus didn’t die for the church to be a country club. Jesus died and rose again for the church to be a commissioned conduit to take the good news to the ends of the earth!

With that in mind, here are four identifiers that your church might be a country club.

1—Your church might be a country club if the goal is to keep members happy.

A country club is a service provider. For many, they provide golfing, swimming, tennis, dining, and entertainment services. Thus, if their services don’t appeal and appease the members, they will soon experience a decrease in membership. As a result, if members complain about the conditions of the locker rooms, the quality of the greens, the attire of the staff, or the taste of the food, country clubs will work to rectify the problem. A club’s future and sustainability is fueled by the satisfaction of the members.

A church, on the other hand, is a mission vehicle. A church’s goal isn’t to keep members happy consuming a service, but to equip members to be sent out proclaiming and demonstrating good news. However, many churches have been turned into country clubs as they field an onslaught of complaints and suggestions. When churches are crafted into the image of consumers they distort the image of their Savior.

2—Your church might be a country club if the leaders are seen more like a board of directors.

Many country clubs have a group of people called the board of directors that oversee the activities and effectiveness of the organization. In short, the board is mostly comprised of business people that are mainly concerned with two things: membership happiness and the club’s bottom line. Thus, board of directors are inclined to measure a club’s success based upon the bottom line of bodies and budgets.

In the New Testament, church leaders were never referred to of as a board of directors, but as apostles, pastors (elders), evangelists, shepherds, and teachers (Ephesians 4:11). And these leaders were to equip the members for the work of the ministry (Ephesians 4:12). Did you catch that? Those who belong to the church are to do work! Gospel work! I don’t know about your club, but I never experienced my club calling for a work day for members to tidy up the property. Members pay others to do the work so that they can enjoy the benefits of the club.

Church leaders aren’t a board of directors but a body of developers.

Beware, churches that are primarily built on a country club mentality will experience a bottom-line effect when they have leaders that call members to work—getting their hands dirty—for the sake of God’s glory and others’ good.

3—Your church might be a country club if people with affluence carry all the influence.

For many, membership to a country club carries a connotation of status and wealth. Our culture is conditioned to treat those of status and wealth differently than those without the position or the deep pockets. I’ve witnessed first-hand how the owner of a multi-million-dollar company received preferential treatment compared to the retiree who drove a UPS truck. It’s not that the retiree was treated poorly, he just didn’t carry the weight the million-dollar business man did.

I’ve also witnessed first-hand in the church world how status and wealth can get one a prominent place of influence in the church. Never mind the person of affluence swims in a theological, missional, and spiritual kiddie-pool. Yet, because of the influence his affluence provides him, he is able to bend the ears of the board of directors (leaders), which ultimately gives direction to the bent of the church.

Affluence should not be a factor for giving one influence in the church. People that should be given a voice and weight are those who exhibit an authentic and deep abiding love for Jesus and His mission.

Success in business doesn’t mean maturity in mission.

4—Your church might be a country club if the membership is homogenous.

There’s seldom diversity in club members. Most members are cut from the same piece of cloth. They live in the same area, go to the same schools, dress the same way, vote for the same political party, etc. In short, most country clubs are set up for homogeneity.

The church, however, was birthed for diversity. With the mission to create a peoplefrom all peoples, Jesus envisioned a diverse church—a third race as some have expressed. Therefore, churches should be about engaging, reaching, and cultivating the diversity represented in the community around them. Therefore, churches should experience racial, cultural, socio-economic, political, and to some extent denominational diversity. In doing so, the church demonstrates the in-breaking reign of God to unite a people from all peoples through the blood of the Lamb!

In closing, I’m for both country clubs and churches. Given my affinity for golf, I understand the benefits and environments of country clubs. Given my love for Jesus and having studied His affection and mission for the church, I understand who the church is and what the church is to do. But the two entities are entirely different! A church isn’t a country club, and a country club isn’t a church.

Sexual Depravity in the Church

28 Thursday Feb 2019

Posted by joshlaxton in Christian Life, Church, Church Discipline, Discipleship, Leadership, Ministry; Leadership;, Mission

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Church, Church Discipline, leadership, Mission, Sin

Disgusted…Outraged…Grieved. Those words describe the Apostle Paul in 1 Corinthians 5 when he addresses news about sexual misconduct happening within the church at Corinth and how the church dealt with it. The situation Paul addressed involved a man sleeping with his father’s wife—which would make her his step-mother!

It seems that Paul couldn’t believe what his ears heard. A so-called professing believer sleeping with his father’s wife and the church failing to confront him. This was so taboo in the 1^st-Century pagan world that Paul states, “[This kind of sexual immorality] is not even tolerated among the Gentiles.” In other words, the pagan Gentile community would not even put up with this, yet the church failed—up to that point—to do anything.

It is sad to say, but the church has been rocked by sex scandals since her inception. In fact, prior to the birth of the church, we see a plethora of sex scandals in the Old Testament Scriptures involving the people of God. So, the sex scandals involving televangelists over thirty years ago and the sexual abuse scandals of the Catholic Church and now the Southern Baptist Convention shouldn’t necessarily surprise us. In short, sex scandals find their way into every kind of church and denomination. Nevertheless, we shouldn’t numb ourselves to the depravity that exists within the church.

When hearing news of such sinful behavior, the people of God should be filled with both disgust and grief. But more than an emotional and spiritual response, the people of God should also respond with actions that deal with the sin and in cases of abuse protect the innocent and vulnerable. Southern Baptists are learning that the hard way.

It’s not enough to shake our heads in disgust and disapproval; it’s not enough to repent and grieve at the sin within. Action must be taken to authoritatively express such behavior is not befitting of the people of God as well as to defend the weak and vulnerable that are susceptible to sexual predators that are wolves among sheep.

I’m grateful for the leadership of J.D. Greear, current President of the Southern Baptist Convention. He recently released “10 calls of action for the SBC”. I believe these ten action items are a good start to authoritatively express that such sexual activity is not befitting of the people of God and that as the people of God we will take steps to ensure the protection of children and the vulnerable.

While the “10 calls of action for the SBC” is an institutional step for the SBC, I believe every local church bears the responsibility in taking personal action in such matters—regardless of church polity or governance. Paul, when addressing the church in Corinth, didn’t tell them to wait for a denominational head to make some recommendations for how they can deal with such sinful believers. No, Paul told them they had the responsibility to take action.

In these few verses in 1 Corinthians 5, Paul provides —at the very least—a description for how church leaders and believers should engage and respond to such horrid news in their faith community. Paul’s exhortation outlines at least four steps local churches—regardless of church structure, polity, or governance—can take today to authoritatively express such sinful behavior (particularly in sexual abuse cases) is not befitting of the people of God and to proactively work towards the protection of children and the vulnerable?

Be Rational

How many of us have uttered some kind of version of these words, “This would never happen to…?” Maybe you’ve said, “My wife and I would never get a divorce; My children would never do this; I couldn’t imagine my neighbor going all homicidal maniac on people.” The list could go on and on. But the point is, we don’t want to think that deep depravity can happen around us—not to mention even through us.

Churches cannot afford to be ostriches with their head stuck in the sand. They must be rational when it comes to this area. Sexual abuse, sexual misconduct can happen in their faith community.

Since the Fall of Adam and Eve, people who have been part of God’s faith family have descended into the depths of sexual immorality.

Being rational about such matters allows churches to be responsible in dealing with such matters.

Be Educational

I remember the day I turned 15, I couldn’t wait to arrive at the local DMV to get my learners permit. But before I received my learner’s permit license, I had to pass a test. Guess what? I failed. To get the license I had to pass the test. Truth be known, I didn’t study for the test. I thought I could wing it and pass. Boy was I wrong. Being humbled by my failure, I went home and studied. And being educated made all the difference.

The church in recent days and years has been humbled by their failure in the area of sexual abuse.

This failure has led to a fractured trust in the institutional nature of the church, which directly effects our missional mandate.

In our humbled position may we seek to be educated on the basics of what we need to know with regards to sexual abuse so that we can earn the right to be trusted once again.

This doesn’t mean church leaders and members need to become specialists in this area, but they should learn the basics of how to handle an allegation, minister to survivors of sexual abuse, and handle situations where sex offenders attend or join a church. Being educated on the basics prepares us to be able to pass the tests when they come.

Be Practical

I’m a simple, down-to-earth, practical guy. I never much cared for the complexities of calculus. I just wanted to know the simple steps to take to arrive at the answer. Now, I’m not naïve enough to believe that everything can be condensed into simplicity, especially in complex and messy waters such as sexual abuse and misconduct. However, I believe there are couple of practical steps churches can take to protect the vulnerable and prevent sexual predators from attacking.

First, churches need to strengthen their hiring policies and procedures. Having been a lead pastor, I’ve been amazed at the lack of calls I’ve received from sister churches hiring staff members that worked for me. In the last church I served, I had four staff members transition to new assignments, and only one church reached out to me to discuss the staff member.

I’m sure most people realize that prospective employees only put references down that will give them a good recommendation. Therefore, churches must go deeper to find out more information about a person. For example, if a church is hiring a person to be the Student Minister, wouldn’t it be a good practice to talk with a couple of adult leaders and even parents from the previous church?

Second, churches need to delegate at least one, if not a few, people in their fellowship to be special advocates for sexual abuse victims and survivors. These special advocates would minister and serve the victims and survivors in three primary ways: (1) be the contact for someone who needs to make an allegation, 2) be someone a victim or survivor could trust, and 3) journey with the victim or survivor through their darkness so that they do not feel alone.

Be Biblical

The last, and most important, step local churches can take in authoritatively expressing the sinful nature of such behavior and proactively working towards the protection of children and the vulnerable—and thus preventing sexual predators from attacking—is to be biblical.

First, deal with public sin publicly. For this article, I don’t have the time nor space to address the various degrees of sin and when to practice church discipline, but church leaders should never sweep public sin under the rug. In each of the cases where the Apostle Paul addresses public sin that shames the name of Christ, he talks about handing them over to Satan (1 Corinthians 5:5; 1 Timothy 1:20).

The goal of such discipline is to expose sin, demonstrate God’s judgment against sin, save the soul of the offender, protect the church’s holiness, and be a good gospel witness.

Second, exercise wisdom and discernment when desiring to be redemptive and restorative. I understand churches who want to be redemptive and restorative to those who’ve either faced sexual abuse allegations or have been tried and convicted of sexual abuse. But to hire or place leaders with a tainted past in similar environments in which they failed isn’t redemptive or restorative, it is reckless. Moreover, to hire or place leaders with a tainted past in similar environments without disclosing their past to the appropriate people is not only reckless, it is criminally negligent. It is incumbent upon leaders in the church to be wise, discerning, and above reproach.

Third, seek to be places and people that are invitational safe havens—especially for children and the vulnerable. Jesus exclaimed, “Let the little children come to me and do not hinder them…” (Matthew 19:14). Jesus also uttered, “Come to me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28).

Over the past 2000 years many have answered Jesus’ invitation to come to Him and join His kingdom and God’s family. The church is the vehicle by which Jesus continues to extend His invitation. But if churches become people and places that aren’t trusted, then we will fail at our mission mandate.

JD Greear expressed, “If we don’t get this right, our churches will not be a safe place for the lost.”

In closing, these are not the end-all-be-all steps that churches should take. I’m sure there are many more. Truthfully, there’s a lot of work to be done by the church in this area. However, churches must be willing to make huge commitments to taking small steps.

It’s simply not enough to be sickened and grieved by such sinful behavior. But, as the Apostle Paul exhorted the Church in Corinth, we must proactively do something about it. When the church meets their emotional response with action steps, they will create systems and cultures that deter predators and protect children and the vulnerable, and thus be healthy missional vehicles that advance the good news of Jesus.

Movemental Christianity

06 Tuesday Feb 2018

Posted by joshlaxton in Christian Life, Church, Mission, Uncategorized

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Ministry, Mission, missional, Movemental, Multiplication, Prayer

After attending our church’s Men’s Retreat this past November, a group of men and I stayed to play paintball. This happened to be the first time I had ever played paintball. I thought that paintball would be similar to going outside with nerf guns. But, oh boy was I wrong. Nerf bullets don’t hurt; paintballs coming your way at over 150mph—HURT.

As I experienced my first-ever paintball match, I have to admit I didn’t move much. I didn’t want to get hit, and thus out. I wanted to stay clean (devoid of any paint of my clothes) and in the game. The problem with such a strategy, it’s hard to advance something when you’re not moving forward. In paintball, it seemed like the team that had a system and a strategy to move forward, to gain ground, to cut off the opposing team, went on to win.

In both my pastoral experience and my research, it seems that many churches today take the posture I did in my first-ever paintball match—they sit in one place. In other words, they play-it-safe and thereby experience very little movement. The only problem with such a posture is that Jesus didn’t call the church to a play-it-safe kind of posture. Quite the opposite. The missional call of Jesus positions the church in advance mode towards the gates of Hell as they aim to make disciples of all nations. Such a posture is what I, as well as others (like Ed Stetzer and Alan Hirsch), call Movemental Christianity.

There are many characteristics to Movemental Christianity, but in this short post, I want to share with you three.

Movemental Christianity BEGINS with PRAYER. Through the New Testament, we know that such a missional call—to make disciples of all nations—involves the church praying for at least three things. First, it involves the church praying for the power. Thus, believers and churches should have part of their prayers directed towards asking the Spirit of God to fill them—empowering them for kingdom living and kingdom advancement. Second, it involves praying for laborers. As Jesus taught the disciples, “Pray to the Lord of the harvest to send out workers into his harvest.” Third, it involves praying for those far from God. Paul encourages Timothy to prayer for everyone—even those in authority—for God desires everyone to be saved and to come to the knowledge of the truth (1 Timothy 2:1–4).
Movemental Christianity POSTURES itself TO and FOR the WORLD. Those believers and churches that do not posture themselves TO and FOR the world, not only fail to become a movement, they end up becoming monuments. Monuments are erected to commemorate the past and what was, not advance anything in the future. The mission Jesus gave the church wasn’t to erect another religious institutional system (monument), but proclaim a relational transformational Savior (movement) who was on mission to create a people for Himself—where He would be their God/King and they would be His people. Such a posture will leave us feeling like Frodo (and Samwise Gamgee) on their way to Mordor to destroy the ring. It will be terrifying, risky, and adventurous.
Movemental Christianity STRUCTURES itself with MULTIPLICATION in MIND. Many churches make decisions that help them manage and maintain what they have. Jesus wants the church to make decisions that gives them the ability to scale and multiple what they have. If Jesus called the church to make disciples, then we have to shift from a mindset of creating structures that maintain to creating ones that multiply. Therefore, churches have to think about how they are going to multiply the following: disciples, volunteers (aka at SCC as Towel-Holders), leaders, small groups (in every ministry area), campuses, and even churches. Such thinking and planning allows churches to create structures with multiplication in mind.

Movemental Christianity is meant to remind believers and churches of their God-given direction. Jesus has called the Church forward, not backward; to advancement, not retreat; to movement, not maintenance; to the future, not the past. For I truly believe, Jesus planted believers and local churches not to play-it-safe (as I did in paintball) but to risk it all for the sake of His glory and the world’s good.

Dangerous Church

25 Wednesday Jan 2017

Posted by joshlaxton in Christian Life, Church, Discipleship, Mission, Uncategorized

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Christian Living, Church, Community, discipleship, Ministry, Mission

dan·ger·ous (ˈdānj(ə)rəs/)

Dangerous is an adjective which means, “able or likely to cause harm or injury.” It can also mean, “likely to cause problems or to have adverse consequences.”

However, when it comes to the book of Acts, the church was dangerous. Now, before I go any further, let me clarify what I mean by “the church was dangerous.” Did the church cause bodily harm to people? No! In fact, they brought healing to people. Did they cause problems for religious people and their institutions? Yes. Did they cause problems in cities throughout the known world as people turned their life over to Christ proclaiming Him as King and God, not Caesar nor their pantheon of gods? Yes.

In this short post, I want to provide the “how” and “what” of becoming a dangerous church.

First, how do churches become dangerous? This past Sunday, I taught on Luke 9:23 where Jesus exclaims, “If anyone wishes to come after me he must deny himself, take up his cross daily, and follow me.” I used the acronym D.I.E. (Deny themselves; Intend to be crucified to the world; and Emulate Jesus) to describe what it means to follow Jesus. In sum, to follow Jesus—and to access and download His life for us—we must D.I.E. daily to ourselves. In other words, to download the latest version of His life for us, we must kill the oldest version of us.

So just imagine what our churches would be like comprised of people who D.I.E. to themselves daily. Imagine the impact these churches would have in and on their communities and cities.

Those who D.I.E. become dangerous to those around them and the places and spaces they occupy.

They served a dangerous God. Early in this chapter, God takes out Ananias and Sapphira because of their lie and deception. They lied to church, and ultimately to God, about the amount for which they sold their property. A dangerous church has a dangerous God working in and among them to fulfill His mission. I find it interesting that in the same chapter, religious people are trying to protect their institutions and way of life through violence and threats. Dangerous churches never have to resort to violence and vehement threats to those who endanger their way of life and mission. Why? Because they serve a dangerous God who ultimately protects His people, His church. This doesn’t mean that we don’t shepherd, watching out for wolves in sheep’s clothing or ravenous lions looking to devour weak prey. It simply means we don’t have to fight fire with fire—violence with violence, nastiness with nastiness. We can trust in a sovereign, omnipresence, omniscience, and omnipotent God who work in and through us to accomplish His will for His good pleasure.

They stood in awe of God. A couple of times in this chapter Luke tells the reader, “And great fear came upon” those who heard of what God had done—particularly with Ananias and Sapphira. The idea of “fear” invokes awe. There’s this healthy reverence and fear the church has towards God. When a church stands in awe of who God is and what He has done, is doing, and will do, they posture themselves submissively to God offering their bodies as living sacrifices, holy and pleasing to Him.

They embodied unity and togetherness. In the early days of the church, while God did many signs and wonders in their midst, they gathered consistently in Solomon’s Portico, a large outer-court where large numbers of people could gather. We also see in other places, whether it is in the Upper Room (Acts 1), devoting themselves to the apostles’ teaching and to one another (Acts 2), or believing they were of one heart and soul (Acts 4), the early church wasn’t about individuals coming to a location to consume a religious experience but about individuals coming together to form a body (Jesus’ body) to live on mission. One person can make a difference, but a group (a body comprised of many) can alter history. Think about it. The only reason why Jesus altered history as we know it, was because He empowered His body to go into all the world. A dangerous church can only become dangerous when it is unified, moving and operating together in the power of the Spirit.

They bought in to Jesus’ comprehensive mission. Not only did they preach the gospel, they served the hurting, the needy, the broken, and the sick. They were serving and meeting the needs of so many people that it went out on Facebook, Twitter, and Instagram to the point that people from the surrounding towns and villages started bringing the sick and afflicted to Jerusalem. As they physically met needs they spiritually pointed to Jesus—the hope and King of the world—who had come, lived, died, and rose again to make all things new.

They were willing to die. After being arrested, the apostles’ lives were threatened once again in Acts 5. They were told they had been warned and charged not to teach in the name of Jesus, yet they continue to do so. Peter, along with the other apostles, respond, “We must obey God rather than men.” And they go on to proclaim the gospel once more to these, already irritated, men. In the face of an angry religious mob, Jesus’ devoted apostles declare, “Kill us if you must, but we cannot disobey the command of our King.” This mentality makes the church extremely dangerous. And it is this kind of attitude that becomes the seedbed and fertilizer of God’s movement in the world. Church father, Tertullian, put it this way, “The blood of the martyrs is the seed of the church.” The world cannot stop people willing to die for what they believe in!

Are you dangerous? Are you part of a dangerous church? Do you realize you serve a dangerous God? Do you stand in awe of God? Do you embody a unity and togetherness with other believers? Have you bought in to Jesus’ comprehensive mission? And are you willing to die to and for the glory of Christ and His gospel? If so, those around you better watch out! For, when a dangerous church moves into an area or a city, that area and city—over time—will not be the same.

May it be said in our generation, from cities and communities throughout our land, “These men who have turned the world upside down have come here also” (Acts 17:6).

“God’s Life for You” App: The Essence of the Christian Life

16 Monday Jan 2017

Posted by joshlaxton in Christian Life, Church, Discipleship, Gospel, Kingdom, Mission, Uncategorized

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Christian Life, Christian Living, Kingdom, Ministry, Mission

I’m sure most of us have entered into the App store, found the app we wanted, and then proceeded to download it.

As most know, every app has a description of what the app is and what it does. Like for instance, the “Waze” app provides the following description, “Waze is the world’s largest community-based traffic and navigation app. Join drivers in your area who share real-time traffic and road info to save time, gas money, and improve daily commuting for all.” There’s some other information under the “Description” but you get the idea. So in short, the “Description” provides information on what the app is and what it does.

What if “God’s Life for You” was an app? What would the description be? In other words, what is the essence of the Christian life? Here’s what I believe the “Description” would be, thus what the essence of the Christian life is:

God’s Life for You (The Christian Life) is about God creating a people for Himself. With the sole purpose of creating a people for Himself, the Christian life (in the power of the Spirit) is about:

1) God repairing you to reflect His image

2) God leading you to participate in His mission

3) God moving you to live in His kingdom.

When God saves you by grace alone, through faith alone, in Christ alone, the life He saves us to is one where he repairs His image in our life, leads us to participate in His mission on earth, and moves us in or makes us part of His kingdom in the world.

Image

In the very first chapter of Genesis we read that God creates man in His image. Image denotes reflection and representation. Thus, mankind was created in the imago Dei (the image of God) to reflect and represent God’s glory—His characteristics, attributes, nature, rule, and reign—to the created order.

More specifically, God’s image would be reflected and represented in mankind in three ways: socially, culturally, and spiritually.

Socially, mankind would reflect God in their relationships—how they engage other people. From marriages to neighborly engagement and every type of relationship in between, humans are to reflect the nature and attributes of how God relates to Himself—as He is the Triune God existing in community with God the Father, God the Son, and God the Holy Spirit.

If you think about how God relates to Himself, He does so in a mutual, respectable, honoring, caring, and loving way. In addition, think about how God related to humanity who had sinned against Him. Romans 5 describes how God engaged wicked humanity. While mankind was at enmity towards Him, God demonstrated love for sinful humanity by sending Christ to die for us. Moreover, Paul describes the kind of relationship Jesus has with His church in Ephesians 5:25–27, which is a model for how husbands are to relate to their wives.

Culturally, mankind would reflect God in the world—what they do in the world and how they do it. In other words, as mankind works the ground, takes the raw materials of creation to bring about culture and civilization, they are to do so in a way that brings honor and glory to God. For instance, when someone creates a musical instrument and begins to put rhythm and harmony—accompanied by words—they image God; when a beautician or a stylist takes a nappy, chaotic hair-do and cuts and styles it, they image God; when an engineer takes raw data and raw materials and puts them together to construct something, they image God; when an English professor teaches students vocabulary words and sentence structure and helps them put it all together, they image God.

Not only do our careers and vocations fit within the cultural realm, but our recreation (hobbies), civic duties, and any other cultural practices fit within the realm of cultural activity. Thus, how we view, engage, and carry out such cultural practices are to reflect God’s image—His characteristics, attributes, nature, rule and reign—in our life.

Spiritually, mankind would reflect God in the world—how they relate to God. Humanity was created to rule under the lordship, under the sovereignty of God. In other words, they were to see themselves as stewards of God’s creation and of God’s life for them.

Although God created mankind in His image to reflect His glory in the ways described, Adam and Eve’s sin and rebellion shattered God’s image in humanity. So rather than reflecting His radiant and stunning glory—His characteristics, attributes, nature, rule, and reign—mankind would reflect a distorted and damaged image of their own glory. The image man would project would be sinful, dark, and broken.

Thus, part of God’s work in salvation is repairing His image. Through Christ and the power of the Holy Spirit at work in the life of the believer, God is repairing His image within us so that we can relate to Him, others, and the world (our work, hobbies, and cultural participation) in a way that images Him and brings Him glory.

The Christian life is much more than saving people from their sins. It is about God reconstructing us, repairing His damaged image in us so that we can become the person, the people He envisioned from the very beginning.

Mission

It’s very easy to automatically go to Matthew 28:18–20 when thinking about a passage that describes God’s mission. However, I want the church (believers) to understand that God’s mission is clearly seen at the very beginning of time.

God’s mission was to fill the earth with worshippers who reflected His glory.

As worshippers would multiply and fill the earth, God would cover the earth with image-bearers who reflected His glory—signifying that He rules planet earth.

Adam and Eve usurped the rule and reign of God, desirous of becoming their own god. As a result, God’s mission to fill the earth with worshippers was temporarily thwarted. However, mankind continued to multiply and fill the earth with image-bearers who reflected a sinful, dark, and broken image. But God, who was rich in mercy, with such a great love for His prized image-bearers, initiated a global mission through one man, namely Abram.

Through Abram, God would begin a global mission of saving a people for Himself from all peoples on planet earth. In other words, through Abram and his descendants—through their declaration of God’s salvation, which many times was set up by their demonstration of His life in them—God would pursue and save people from every nation, tribe, tongue, and people group.

What will be the result of God’s global redemptive pursuit? Saving and repairing image-bearers who reflect and represent God’s glory—thereby who would signify that God rules planet earth. In other words, the result is completing the mission for which God created humanity—to multiply and fill the earth with worshippers who reflect His glory.

Kingdom

So far, the essence of the Christian life is about God repairing His image-bearers to reflect Him as they participate in His global mission of repairing image-bearers from every nation, tribe, tongue, and people group. The last description that is included in the essence of the Christian life is kingdom. A kingdom is comprised of a people ruled by a king. In other words, a kingdom is the corporate body or entity that a king rules.

When we think about the kingdom theme throughout Scripture, God’s intention has always been to create a people (a kingdom) for himself to reflect His image in the world as they participate in His mission.

Therefore, since the focus throughout Scripture has been on God’s (corporate) people and how He is conforming them into His image and using them to accomplish His purpose, it is impossible to fully “BE” who God is creating you to be without “BELONGING” to the people God.

In conclusion, putting these descriptions together, the essence of the Christian life is for believers to exist in a covenant community (part of the people of God) who reflects God’s glory as the community participates in God’s global mission.

This is the essence of the Christian life. Thus, it is the framework by which believers download the latest version of themselves as well as the framework by which churches structure their ministries.

What’s So Special About the Church?

19 Tuesday Apr 2016

Posted by joshlaxton in Christian Life, Church, Kingdom, Mission, Uncategorized

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Christian Life, Church, Family, Holy Spirit, Mission

Over my life there have been “special” things that have meant a lot to me. There have been special toys like my Teddy Ruxpin. [My mom swears I took that bear everywhere.] I’ve had special friends and mentors in my life like Shane Harchfield that have played a huge influential role that has helped shape me into the man I am today. I’ve had special moments in my life like the day I came to know Christ, the days I proposed and married my sweet wife, and the days all my children came into the world (although I was half asleep when Ellie came into the world). For many of these special things they continue to hold a special place in my heart.

As I was reflecting on the message this past Sunday—A Picture of a Revolutionary Church—I couldn’t help but think about the uniqueness of the church and how she is one of those special things in life. But what’s so special about the church one may ask? I can think of at least seven things that make the church special and unique.

The Church is the bride of Christ.

The New Testament likens the church, followers of Jesus, to a bride (see Rev 19:7). Jesus is the bridegroom and we, the church, are His bride. Now, I’m no expert on marriage—having been married for only twelve years—but if you don’t view or treat your spouse as special there’s a serious problem. Likewise, the church should be viewed as something special because she is the bride of Christ. I’ve heard many say that they love Jesus, but don’t necessarily care for the church. The problem with this is that if you love Jesus, you will love what he loves—and the truth is He loves His bride.

The Church is the people of God and the body of Christ.

Where the church is present, God is present. In the Old Testament, God chose to take up residence in the tabernacle and later the temple where He would be present among His people. In the New Testament, particularly the Gospels, Jesus was God incarnate who “tabernacled” with and among His people. When one saw Jesus, they saw God. Prior to His resurrection and then ascension, Jesus promised to send His disciples His Spirit to indwell them. When the Spirit fell on the day of Pentecost, filling the followers of Jesus, the church became the dwelling place of God. No longer was a temple needed to house the presence of God; now because of the finished work of Christ His people became the spiritual house whereby God’s presence dwells.

The church, therefore, is special because she literally is the locale where the presence of Jesus is manifested. When one sees the church—whether gathered or scattered—they are gazing upon the presence of Christ.

The Church is the vehicle that advances God’s mission in the world.

God, throughout Scripture, has aimed to create a people for Himself who would advance His mission of making Him known throughout the created order by reflecting His glory in all spheres of their life. However, Adam and Eve failed in the mission when they succumbed to the serpent’s deceptive temptation. In addition, Israel failed to be the God’s glorious light to the nations as they continued to chase after false gods. But it is through the church, because of the finished work of Christ and the Spirit’s indwelling, that the mission of God advances throughout the world in every nation.

The church is special because she is God’s chosen vehicle by which He moves through the world inviting people (through verbally sharing the gospel) to repent of their sin and idolatry and to surrender to and confess Christ as their Lord, God, King, and Savior—thereby becoming part of His people, the church.

To be part of the church is to participate in God’s mission of making Him known.

The Church is the window by which people look to see the kingdom of God.

I love shopping! I know it’s weird for a man to like shopping, but I can’t help it. When it comes to shopping, I’m more of a window shopper. I like peering through the window to see if there’s something good to be had—especially a good deal! The nice big windows are the lenses by which I see whether or not something good is to be had.

Just as department stores use big windows and displays to catch the attention of those passing by, God uses the church as large windows for people to catch a glimpse of the kingdom of God.

Being the windows that give people a glimpse of God’s kingdom makes the church special. As the church (both individually and corporately) lives under the rule and reign of God in all areas of life—personal, emotional, marital, familial, relational, vocational, financial, and cultural—she reflects what life in the kingdom of God looks like.

The Church is a loving, supportive, caring, and encouraging family.

As Americans, we are some of the most individualized and isolated people on planet earth. Yet, at the same time, we are some of the most lonely and depressed people who long for true community and connection. If you don’t think we long for community and connection, look no further than Facebook, Twitter, and Instagram. People want community and connection. But the truth is, it’s hard to find the type of connection and community we were made for.

The church is so special for she is the community, connection, and family we are longing for, and not only that, but she’s the community, connection, and family we were made for.

Biblically speaking, the church is suppose to be the most loving, forgiving, supportive, caring, gracious, kind, and encouraging family and community in the world. When you find this kind of family, you have truly found something special.

The Church is a selfless, sacrificial organism that enhances life.

My grandma is one of the most selfless and sacrificial people in the world. She is constantly putting others before herself. When she goes to the store it’s not to look for her, but for others. My grandma pours her life into the cups of others. The church is special because, like my grandma, instead of sucking life out of a community, city, or the world, the church breathes life into them. Instead of seeking or receiving glory, the church seeks to give it. Just as Jesus gave His life for the glory of God and for the good of the dying world, the church (in a similar manner) is to do likewise. As the church lives a selfless and sacrificial life she pours her life into others thereby enhancing life and bringing flourishing to the cities and communities where she resides.

The Church is a transformative agent.

I’m grateful for laundry detergent. Why, you ask? The simply answer is laundry detergent is the transformative agent that cleans my clothes and allows me to wear my clothes again without the fear of having a fowl smell exude from my body.

In a similar manner, the presence of the church in the world is a transformative agent that gives off the sweet aroma of Christ in a fowl and putrid world.

In addition, the church acts like salt and light providing taste, preservation, and exposure to a tasteless, decaying, and dark world. Therefore the church is special because as she is empowered by the Spirit, God works through her to bring transformation to people, families, communities, and cities around the world.

In conclusion, the church is special because she is special to God. The church holds a near and dear place in the heart of God. Therefore, the church is special to me, and holds a near and dear place in my heart. In all honesty, I can’t help but love the church and be devoted to her—regardless of her imperfections. My prayer is that every believer would see the uniqueness and the specialness of the church, and how God is using her to glorify Himself, advance His mission to every nation, reflect His kingdom, work for the good of the world, and conform His people into the image of Jesus.

Cruising with Mickey Mouse: Things the Church and Disney have (or should have) in Common

04 Friday Dec 2015

Posted by joshlaxton in Christian Life, Uncategorized

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Church, discipleship, gospel, Mission, Theology

Last week my family and I went on a Disney cruise thanks to my mother-in-law! We had the most wonderful time—eating unlimited desserts, watching the shows, sitting by the pool, taking in majestic ocean views, being surprised by the little towel figures at night, and an all-day child-center. In experiencing a Disney cruise for the first time, and having some down time on the boat, I jotted down some things that I think the church and Disney have in common—or at least should, to some degree, have in common. While I jotted down more, here are the top five.

Disney has created a global brand.

Disney is not just a North American name or a Western name, but a global one. It doesn’t matter if you’re from Indiana or India, Colorado or Chile, South Dakota or South Africa, Kansas or Kenya, or Hawaii or Hong Kong, most people have heard of Mickey Mouse, and perhaps Walt Disney. And if they have the resources, they have experienced or plan to experience Disney in some way.

The global phenomena of the Disney brand means that its message along with its characters and stories cross-translate to the various cultures and peoples throughout the world. The message of “where dreams come true” and the characters of Mickey Mouse to Cinderella, coupled with each character’s story, resonate with every boy and girl throughout the world—not to mention every person regardless of age.

The universality of the inclusive branding of Disney is something that the church shares in common.

God is a universal and inclusive God who’s on mission to redeem a people for himself from all peoples of the world.

Thus the message of God along with his people and their stories should capture and resonate with the hearts of every people, regardless of age, throughout the globe.

Disney makes it their aim to bring joy to others.

Now before you pushback on this one and say that they are in the “business” of bringing joy to others, I want you to think about how good they are at this aim compared to all the other “businesses” that aim to bring a joyful experience to others. Sure, with Disney, people pay to experience joy…happiness; however, while I am sure something exists that tops the Disney experience, I have not been to or experienced any other business that does a better job at excelling at bringing joy to others.

On the boat, kids lived in a state of joy, and parents and grandparents experienced the flood of happy and joyful feelings as they experienced the elated emotional wonderland of their children. To my chagrin, there were even newly weds and adults on the boat without children that seemed to be delighting in enjoyment. In short, when people come in the presence of Disney—be it a cruise, the parks, or its movies—joy fills their lives.

Think about this, Disney brings temporal joy to those who pay for an experience, but the church is to bring and be joy for the world through and by the free grace of Jesus Christ.

In other words, we bring and are joy for the world not because they pay for it, but because Christ has paid it and we just live in that joy.

Disney has a diverse team that serves its mission.

One of the interesting things that I learned while on the boat is that there were over a thousand crew-members from 55 nations. That’s just on one boat! I think it would be safe to assume more nations are represented in the Disney universe—in its different venues and sectors. What does this suggest? That Disney has a mission that fosters unity even in diversity.

As it stands, it seems that Disney does a much better job than many churches in embodying a mission that fosters unity in diversity. Why? Because they have united around the mission of “where dreams come true” and being the happiest place on earth where customers/consumers leave having their joy-jars filled. In short, they come together to fulfill the Disney experience of which its customers anticipate.

On the other hand, the church has a difficult time with diversity because instead of coming together around the mission of glorifying God by sharing and showing the gospel of King Jesus in all spheres of life as God creates a people for himself, they, many times, get bogged down in the pseudo-mission of making it about themselves—their preferences, traditions, rituals, and goals—to the degree it isolates those who are different.

The more complex you make mission, the more fragmented and homogenous it becomes; the simpler you make mission, the more heterogeneity can flourish.

Disney’s engagement with culture is multifaceted.

While I cruised with Disney, there are so many other cultural veins where Disney is present. They own TV networks (outside of their Disney networks, Disney also owns ESPN, ABC, A&E, and Lifetime), radio stations, music and book publishing companies, film companies (including Pixar, Lucasfilm, and Marvel), and theme parks. Disney literally has its hands in the business, entertainment, sciences, arts, and education realms. Because of its cultural production in these different areas, Disney has helped shape and craft culture. The shaping and crafting of culture has given them a lot of cultural capital.

This notion of a multifaceted cultural engagement can be (needs to be) something that the church learns from Disney. And, for those of you who are unaware, the church has had a multifaceted cultural engagement in its history (think of hospitals, schools, and other organizations and institutions).

I’m not suggesting that the church create an alternative Disney with theme parks filled with Bible characters; but I am suggesting, as James Hunter and Andy Crouch have in their own way, that if the church wants to help shape, craft, reach, and/or speak into culture, it needs to, at the very least, contribute to it. This can be through the creation of ideas, businesses, arts, sciences, educational institutions, organizations (and NPOs), and entertainment.

I believe the mission of the church isn’t only reserved for the spiritual realm, but the material and cultural realm.

Thus, I believe the church is not just called to be convictional-prophets living in the cities sharing the good news of Jesus Christ and warning people to flee the wrath to come, but also culture-producers working in the cities showing the good news of Jesus Christ and the kingdom he inaugurated and will one day consummate.

When we share and show the gospel in its entirety, we become a movie-like trailer providing a glimpse of the soon coming, radiantly glorious consummated kingdom where everything [culturally] done in the city will orbit around and reflect the glory of King Jesus.

Disney propagates happy endings and for dreams to come true

Disney is all about happy endings. Every Disney movie or story that I can remember (except for “Old Yeller”) has a happy ending. In fact, one of the Disney musical lines from “Pinocchio” is: “When you wish upon a star, makes no difference who you are…when you wish upon a star, your dreams comes true.” Disney has provided narratives where the prince shows up right on time to awake the sleeping princess, where the evil villain is finally defeated, where the family is reunited after a treacherous journey, where they find the treasure and live happily ever after, and where the world is saved from annihilation.

I think the notion of longing for happy endings and for our dreams to come true is theologically on point.

Scripture teaches that due to our sin, we have created the environment of unhappy endings and shattered dreams, and cannot do anything to reconcile that. However, we long for our happy ending, our lives to be made right, our world to be devoid of pain, evil, and suffering.

It’s in our doom that God promises our Deliverer; it’s in our recession in sin that God promises our Rescuer; it’s in our suffering God promises a Savior; it’s in our waywardness God promises the Way; and it’s in our chaos God promises a King. Given our plight, God sends his Son Jesus—the universal, rightful, Creator-God, King, and hero—to experience the ultimate unhappy ending so that he can give all those who call on his name the most incredible and eternal happy ending—where they truly live happily ever after in the New City.

In closing, I’m grateful for the things we can learn from all kinds of businesses, people, and experiences and apply them to our understanding of Scripture and church. I have great appreciation for Disney as a company and what they do. While they have a great product and provide a great experience, I believe we (the church) have a great Savior and if faithful provide an eternal foretaste of the glory divine.

Josh Laxton

Tag Archives: Mission

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