Why Christians Should Stop Seeking Their Life's Purpose

Since Rick Warren published his all-time best-selling book, The Purpose Driven Life,[1] over ten years ago, vast numbers of Christians have been on an eager quest to discover their life's purpose. Pastor Warren was careful in his book to make a distinction between worldly goals and godly ones and pointed out that he wasn't urging Christians to focus on earthly dreams and desires when seeking after their God-ordained purpose, or to collect "temporary crowns," but that they were to seek after things of eternal value. Warren also warned against deeming material blessings as integral to one's purpose, and that trials are to be viewed as growth opportunities in this temporal life. Amen.

But, themes such as "purpose-driven lives" and "dream-chasing," while currently generating wide appeal in our [somewhat Disneyfied] Christian culture, and while not being inherently wrong in themselves, are not themes that are emphasized in Scripture, however. And as extra-biblical themes have a habit of doing, the concept of being "purpose-driven" has taken on a life of its own...Over the past decade, the fad has generated a wave of manifestations, such as: purpose-driven youth ministries; purpose-driven worship conferences; purpose-driven daily devotionals, etc. Many churches have eagerly glommed onto the concept in a big way over the past ten years.

Unlike the principle of "gospel-centrality," however, which is a theme clearly emphasized in Scripture and is unequivocal in its definition, "purpose-driven" is an ambiguous term, which can mean different things to different people. More often than not, it has sadly morphed from what I believe was Pastor Warren's originally well-intended meaning into a source of spiritual narcissism. In his book, Warren does lay out five biblically sound, universally applicable, purposes for which we have each been created, but these are not often what people have in mind when they are in the throws of seeking their life's purpose.

The idea has indeed taken on a life of its own having been cast into the amorphous Twittersphere of soundbite theology. And instead of bringing clarity to God's Word, the purpose-driven theme has caused confusion among Christians, many of whom have been unable to clearly identify a specific, God-ordained calling on their lives and have ended up feeling discouraged and directionless as a result. Just yesterday, I was talking with yet another frazzled stay-at-home mom who looked me with desperate eyes and lamented, "I just can't figure out what my purpose is." I know how you feel. I've been there, too.

Another popular wave of post-modern teaching that has been sweeping through the Western Church of late emphasizes chasing God-sized dreams. Dream-chasing has become something of a fad in many nontraditional churches. Dream Centers[2] are being built, dream-chasing small groups are being formed, and Dream Conferences are being held. It all sounds good doesn't it? And again, the idea in itself isn't wrong. It's just that nowhere in the Bible, are Christians urged to chase dreams. Like the purpose-driven theme, the terminology of dream-chasing in Christian teaching is problematic, because it can too easily be misunderstood and cause the centrality of Christ to be obscured. The contemporary Christianese of dream-chasing vernacular does sound more like the theme of a Disney movie than a biblical exposition of God's Word. And there is a reason for this. Because when we end up talking about dreams—or any theme—more than we're talking about the gospel of Christ, there's a problem. Here's the point: when the themes of Christian conferences, sermons, and books don't echo Biblical themes, we're going down a slippery theological slope.

A good example of how an extra-Biblical theme can lead to unsound theology, can be seen in the opening of Pastor Warren's book, in which he asks readers to sign a covenant to partner with him by committing the next 40 days of their lives to discovering their life's purpose. He then promises that, “By the end of the journey you will know God’s purpose for your life and will understand the big picture—how all the pieces of your life fit together.” (p.9) But who are we—and who is Warren—to place a time frame on God's guidance for our lives? The Bible is clear that God doesn't operate on our schedule, for with the Lord a day is like a thousand years, and a thousand years are like a day (2 Peter 3:8).

Furthermore, Christians who are seeking to define a God-given purpose for their lives are often disappointed when the lofty calling or grandiose mission they were anticipating doesn't materialize. What if your purpose that day is picking up Cheerios off the floor? Does that seem like making a difference in the world? Instead of reaching for the stars, many of us spend our days scrubbing the bathroom floor or staring at a computer screen. One might ask: could these menial tasks really be part of God's plan for me? Or am I missing something? And what about that inspirational verse: "'For I know the plans I have for you,' declares the Lord, 'plans to prosper you and not to harm you, plans to give you hope and a future.'" (Jer 29:11)? There's nothing menial about that!

Ah...the oft-quoted coffee-cup verse.... Don't get me wrong! This is a verse to be cherished—like all verses of Scripture should be. But, also like all verses of Scripture, it is to be cherished in context. While Jeremiah 29:11 should rightfully give us a sense of hope, it is often quoted without any acknowledgement that this was God's promise through Jeremiah to the people of Israel while they were in exile to Babylon. And as promised, the Israelites came out of exile after 70 years.

This is not to say that the promises of the old covenant (given to Israel under Old Testament Mosaic law) are not applicable to Christians today under the new covenant (through which the law of Moses has given way to new life in Christ). Paul clarifies this: "For no matter how many promises God has made, they are “Yes” in Christ." (Cor 1:20). And Hebrews 9:15 declares, “For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—now that He has died as a ransom to set them free from the sins committed under the first covenant.” In other words, all God's promises, purposes, and plans are now fulfilled in the death and resurrection of Christ. Therefore, God's purpose for believers today is always going to point us to Christ. Not ourselves. And praise God for that!

The truth is, however, most of us struggle with a yearning for personal significance in this world. And so, the whole purpose-driven mantra that has prevailed in Western Christendom over recent years has inadvertently promoted more self-centerdness among believers than it is has Christ-centeredness. For when we spend more time thinking about our purpose than we do thinking about God's Word, we can start to elevate ourselves without realizing it. Unfortunately, our inherently selfish fallen nature has a tendency to twist potentially edifying concepts into narcissistic ones all too easily. And extra-biblical themes that are superimposed onto Scripture leave us vulnerable to doing just that.

It cannot be denied that our increasingly godless culture is dominated by self worship. Therefore, we should be on guard against its narcissistic influences seeping into the Church. In our post-modern context of selfism, seeking personal "purpose" has too much potential to puff us up, and therefore should be avoided.

For in actuality, Scripture teaches that our purpose as Christians is both singular and universal; it is to glorify God. And we are clearly instructed to do this by 1) living biblical, God-honoring lives, and 2) pointing others to Christ (making disciples). In other words, we are to obey what Jesus taught are the two greatest commandments: 1) to love God with all our hearts, souls, minds, and strength, (which is synonymous with seeking to please Him as our loving Father) and 2) to love our neighbors as ourselves (which is synonymous with encouraging others to embrace new life in Christ). In both cases, the focus is ultimately off of ourselves, and onto God. Our purpose is naturally humbling. Are you noticing a theme?

This might sound over-simplified to those who prefer a more tangible or specific life-goal to cling to, but the fact is, Jesus never mentioned individual purpose, calling, or goals in His teaching. Nor did the apostles. A brief look at the major themes of Jesus' teaching in the Gospels, and those that are echoed throughout the Epistles reveals that the gospel message is unwaveringly central. Indeed, God's Word consistently and lovingly calls sinners to die to self in order to embrace new life in Him (Matt 16:24; Mark 8:34; Luke 9;23; Gal 2:20; Eph 4;22-24; Phil 1;21). Importantly, the emphasis is not on individual purpose here, but instead on self-denial. In the words of John the Baptist, "He must become greater; I must become less." (John 3:30)

Jesus' earthly ministry culminates in a universal call to go out into the world and make disciples in the power of the Holy Spirit (Acts 1:8; Matt 28:19-20). The Great Commission, as it is known, is a calling to all believers to glorify God through the furtherance of His kingdom. Notably, Jesus is careful to point out that it is through the power of the Holy Spirit that we fulfill this purpose—not through our own strength or strategies. We are simply the messengers, not the manufacturers, of salvation.

Another consistent theme in the New Testament is justification, not by good works, but by faith alone in Christ alone, as laid out in Galatians and Romans (the emphasis is not on individual purpose here either, but unquestionably on the gospel of Christ). The central message of Philippians is an admonishment to rejoice in one's sufferings for Christ and to trust in the sovereignty of God (again, no mention of individual purpose). The need for believers to be united in Christ is emphasized in 1 Corinthians (no mention of individual purpose here either). 2 Corinthians is a testimony of Paul that through trials our hearts draw closer to God as He is able to comfort us and mold us into His image (God does use suffering to hone is, and in that there is purpose, but this is not the type of "purpose" or "dream" most people are seeking after). Colossians proclaims Christ's deity and urges us to reject worldly philosophies (which sadly the purpose-driven mantra has become more akin to).

As we move through the New Testament, the themes are consistently Christ-centered as opposed to purpose-driven. Paul's high Christology is unmistakable and constant. 1 & 2 Thessalonians encourage persecuted believers to look forward to the day of Christ's return (again no individual goals or purposes mentioned here). 1 & 2 Timothy highlight the importance of refuting false teaching (hmmm). Titus mainly instructs pastors to fight against both legalism and license, urging them to stand firm in the gospel of grace. 1 Peter emphasizes that sufferings and persecutions are to be expected in this life, but that there is hope in Christ. 2 Peter speaks out against licentious living and encourages believers to continue in godly living to the end. Paul's letter to Philemon instructs him to accept Onesimus now that he had converted to Christ. Hebrews embraces the new covenant over the old. James teaches that authentic Christian living involves loving others in Christ through trusting and obeying Him. John's epistles warn against false teachers and hold that obedience is integral to faith in Christ. John also urges believers to practice hospitality and support missionaries. Jude encourages believers to contend for the faith, clinging to Christ in godliness. And the final message in Revelation is to remain watchful, ready, and hopeful in eager expectation of the coming of our King.

In sum, the New Testament thematically exhorts us to live humbly in Christ-centered obedience. There really isn't anything in there about seeking one's personal life-purpose. So, why are we spending so much energy talking about something God's Word largely ignores? Sure, you can cherry-pick Bible verses to back up extra-biblical themes, but this doesn't mean they reflect the tenor of God's Word. It all seems like a bit of a distraction.

None of this means that we won't ever do great things in God's strength, for His glory. In fact, it's exactly the opposite. In God's strength we will be used to do amazing things! The Bible tells us so! But my point is, if we're too focused on our purpose, our gifts, or our you-name-it, and not enough on Him, we might miss the opportunity to do great things altogether. It's when are humbly immersed in God's Word, and prayerfully seeking Him, that we can be powerfully used by He "who is able to do immeasurably more than all we ask or imagine, according to His power that is at work within us." (Eph 3:20). We can trust that He will make use of the gifts He has given us, or equip us to serve Him in unprecedented ways. All we need to do is step out humbly in faith and keep our eyes on Him.

And none of this should be mistaken to mean that God doesn't care about the details of our individual lives—even the hairs on our heads are numbered, for instance (Matt 10:30)! Nor does it mean He doesn't love us intimately as individuals! Psalm 139, for example, makes that clear. But by calling us to live for His glory, God is graciously saving us from ourselves. And we are released from the exhausting task of figuring out His purpose for our lives because quite simply Jesus Christ is our God-given life-purpose. Praise God that we can stop running down those endless rabbit trails in a futile quest to find the answers, because we already have THE answer! We can find freedom, rest, guidance, and hope in Him—for the great I AM is the one true purpose in life.

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1. Over 30 million copies sold to date
2. For example, Dream Center, DC http://dcdreamcenter.com/

The Last Lecture: Life or Lie?

Soon after being diagnosed with pancreatic cancer and being given months to live, 47-year-old Randy Pausch, a computer science professor at Carnegie Mellon, gave a stirring speech to his students in what soon became famously coined as, "The Last Lecture." The lecture went viral. Dr. Pausch appeared on Oprah to deliver a condensed version of his lecture before millions of viewers. And during his remaining months, he co-authored a best-selling book based on his life-lessons, which involved a discussion of the importance of childhood dreams and how to go about achieving them as one grows older.

You likely remember Dr. Pausch from a few years ago. And perhaps you think of him as a brave, inspiring, and likable man, who helped many people live life to the fullest and appreciate more deeply the time they have with their loved ones. He was certainly successful in encouraging us all to stop sweating the small stuff, and for that there is something to be said.

But, tragically, the truth is this: Dr. Pausch missed the point. In fact, he didn't even come close to it.

As the New York Times lightheartedly put it,

Dr. Pausch gave practical advice in his lecture, avoiding spiritual and religious matters. He did, however, mention that he experienced a near-deathbed conversion: he switched and bought a Macintosh computer.

While many may have been inspired by the head-on, practical, and good-humored way in which Dr. Pausch faced his imminent death, listening to his lecture sent chills down my spine. It wasn't that I didn't like him. I liked him a lot. And that made it even worse. For all I could think as I listened to him talk was, where is God? Yet, surprisingly many Christians joined in the widespread acclamation of Dr. Pausch, embracing his positive outlook, sharing his video online, and buying his book.

Recently, as I awaited the results of a biopsy myself—results that might very well have meant I could be facing something similar to Dr. Pausch—I thought of The Last Lecture. And I thought of what type of lecture I might give if I were in the same boat. What would I want the world to know? What wisdom would I want to impart to my children?

The immediate answer was black-and-white, pure and simple. It was uncompromisingly, unwaveringly this: I would want them to receive in their hearts and know in their minds the Gospel of Jesus Christ.

In the face of death, nothing else ultimately matters. No fleeting family moments. No fun memories of times gone by. No earthly fulfillment of childhood dreams. As harsh as it may sound, no worldly experiences or relationships, however valuable to us, will truly matter when it comes to that final moment we will all face at the point of death. Nothing other than our experience of, and relationship with, God, that is. For only He can save us from eternal death. And that's the bottom line.

Dr. Pausch's Last Lecture was full of nice ideas and self-help tips. It was a lesson in memory-making and dream-chasing. It paid homage to family values. And it gave a good-natured nod to the wholesome things in life. But what Dr. Pausch's lecture lacked was any message of salvation. In other words, it lacked Jesus. And if we, as Christians, believe that Jesus is the only way, the truth, and the life, why would we ever settle for anything less?

Satan cannot destroy the gospel, but he'll do his darnedest to distract us from it. Remember that the enemy comes disguised as an angel of light (2 Cor 11:14). And it's often through life's pleasantries which he operates most insidiously. He can tempt us to turn feel-good moments and family relationships into our religion, for example. These are not bad things. In fact, they can be very good things! But if they become ultimate things, they become idols that we worship in place of God. Idols that cannot save us.

This is not to say that we shouldn't experience joy in our lives, invest purposefully in our relationships, pursue God-ordained goals, and cherish time with our loved ones. But the deadly lie of The Last Lecture is that life is all about living in the fleeting moment and fulfilling earthly dreams. And therein lies the fatal mistake.

You might also remember the more recent story of Brittany Maynard, a 29-year-old newlywed who was diagnosed with terminal brain cancer and subsequently elected to be euthanized last year under the state of Oregon's Death With Dignity law. Before her death, Brittany told People magazine, "There is not a cell in my body that is suicidal or that wants to die. I want to live. I wish there was a cure for my disease, but there's not." Despite being implored by many Christians to reconsider, the worldly affirmation she received evidently won out. She was widely lauded as a courageous pioneer in the fight for the right to die with "dignity." And now other state legislators are introducing bills to let the terminally ill end their lives. (Let's pray that our country doesn't go in the same direction as several of those in Europe, like Belgium where a man was recently euthanized after a botched sex-change operation, for example).

The real tragedy is, Brittany Maynard chose death, when she could have had everlasting life.

We cannot know the heart condition of Randy Pausch or Brittany Maynard when they breathed their last breath. And it is absolutely not our place to judge their salvation. What we do know, however, is this: In facing death, they both publicly held to, and promoted, a tragic lie. While Randy Pausch thought he was teaching about life, in actuality, he was preaching death—just like Brittany Maynard was. In essence, The Last Lecture was really The Last Lie—a lie that led Randy Pausch, and many others who listened to him, away from the hope that is in Christ.

One thing is certain for every single person on this planet: we will all die. It could be today, it could be tomorrow. It could be many years from now. But physical death comes to us all. In the face of certain death, then, what will your Last Lecture be about? Hopefully, yours will proclaim everlasting life.

The Heart of the Matter

All these blog posts....What are they all for? Why do we publish them?

The motivation behind Faith Actually's mission to uphold absolute truth in an era of relativism isn't fueled by the desire to "be right" or to win an argument. It isn't in order to vent, to criticize, to be judgmental, or to polarize. It's not even to just waffle on, though it might appear so! Nor is it primarily an effort to help preserve the Christian foundations of American culture. Or to achieve precise theological accuracy. Or even to promote a biblical worldview or contribute to apologetics. While some of these things are good things, maybe even crucial things, if they become ultimate things, then we are missing the mark.

In truth, Faith Actually is motivated by a desire to glorify God—to know Him and to make Him known. For to truly know God is to love Him and to seek His glory above all else. Promoting a biblical worldview, guarding the gospel, holding to sound theology, building up the Church, loving our neighbors, making disciples, etc., will be positive externalities of this. Indeed, they serve to glorify God. But they are not in-and-of-themselves the end goal.

Ultimately, it's a matter of the heart. "The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith." (1 Tim 1:5). We endeavor—by His grace—to live not as "people-pleasers, but as servants of Christ, doing the will of God from the heart." (Eph 6:6).

A servant of Christ, then, might take pause from time-to-time to ask himself: what is the heart-motivation for what I am doing? This has certainly been an ongoing question in my mind as I write for Faith Actually and serve in other areas of Christian ministry.

Simply put, seeking self-glory is always a bad motive—as a Brief History of Bad Ideas attempts to illustrate. But authentically, submissively seeking God's glory is always a good motive. It's a black-and-white matter of the heart.

While it's impossible for any of us to consistently maintain pure motives, it is important that we pray for God to purify our hearts nonetheless. For seeking God's glory is what separates sound judgment from judgmentalism and discernment from negativity. It is what sets apart obedience from legalism. It is what distinguishes God-honoring love for our neighbors from people-pleasing. It is what centers us on Christ and not on ourselves. It is what causes us to live out our faith with reverence. In actuality, seeking God's glory is a necessary outworking of our faith.

For when writing starts to become writing for the sake of writing, there is a problem. When ministry starts to become ministry for the sake of ministry, things get slippery. When Christian living starts to become living well for the sake of living well, we're in treacherous waters. When we start to place our identity in ourselves, rather than in Christ, we're in crisis.

Because if it's no longer in Him, through Him, and for Him, then it's no longer of Him. And if it's not of Him—whether it's something "Christian" or not—it's of the enemy.

Period.

It's easy to say, but it's oh so easy to forget; I certainly catch myself forgetting it at times and too often find myself drowning in self-absorption. But it's a seriously slippery slope. I'm sure we've all known of Christian leaders who've fallen into deep, deep sin because their motivation for their ministry ultimately became self-glory and their identity ended up taking root in self—no longer in Christ alone...Their sense of validation, rather than being anchored in the righteousness they have in Christ, was sought instead in how many people were filling the pews on Sunday, how many likes they had on Facebook, how many Christian books they authored, how many followers they had on Twitter, how hip and relevant they were. But Paul warned against egotists in the Church: "We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise." (2 Cor 10:12).

I painfully watched a personal acquaintance and a well-renowned leader of an internationally respected Christian organization fall into a deadly pattern of power-grabbing sin. Even worse, he was recently found guilty of scandalous acts of sexual abuse in a court of law. It was a devastating tragedy for the organization and indeed the Church at large. In his case, as in the cases of many, his spiritual decline happened inch-by-inch, little-by-little. It happened because his heart-motivation gradually became self-glory. He remains unrepentant to this day.

It is an old, old story—a story that began in the Garden of Eden when Adam and Eve made that first, fatal grasp for self-empowerment at Satan's beckoning. And it's a story that was pre-echoed by Satan himself in the prideful power-grab that led to his downfall, and the fall of his legions, from Paradise even before the world's creation. As Scripture tells us, "Pride goes before destruction, and a haughty spirit before a fall." (Prov 16:18). And it is when we are puffed up with conceit that we can fall into the condemnation of the devil (1 Tim 3:6). What easier way for Satan to wreak havoc in the world than to tempt man with the promise of his own glory?

The default setting of the fallen human heart is self-worship. The heart is deceitful above all things because it is plagued by pride, an inherent tendency to love and serve oneself in God's place, which stems from the chronic heart-condition of Original Sin. Satan prays on this desire, tempting us into sin, which eventually leads to our separation from God. In James, we read that "each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death." (Jas 1:14-15).

The Apostle Paul, perhaps the most significant and certainly the most famous missionary of all time, understood the serious danger of self-aggrandizement. He repeatedly deflected attention from himself and towards the Christ of whom he considered himself a slave. He was all too aware of the trappings of pride as he candidly demonstrated in his letter to the Corinthians, stating: "To keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited." (2 Cor 12:7). 

Rather than being prideful, Paul exemplified authentic humility: "I became a servant of this gospel by the gift of God's grace given me through the working of His power." He understood that Christian service is a gift from God, not a gift to God. Because as soon as we start to make it all about us, things start to unravel and the ever-popular lie is fueled: God needs me. God has called me and He needs me to do His work. Who will do it, if I don't? In essence then, It's all about me...

No. God needs no one. He is omnipotent. God may use us to do specific things in the work of the Kingdom. But this is a privilege, not a purpose. Our purpose is singular: it is to glorify God. I say this despite hearing the contrary from best-selling Christian authors, leading mega-pastors, and inspirational speakers. I understand that it's not a popular thing to say these days. But I say it because when we die to self, our purpose becomes Him. And that is enough.

Our prayer is that we remain motivated by a desire to glorify God. There is nothing better, nothing more purposeful, nothing more worthwhile.

For it is from Him that all good things come. Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change (Jas 1:17).

To God be the glory. 

Loving Our Neighbor, Neglecting Our God: Pleasing [Postmodern] People

Part I: When loving neighbor becomes pleasing [postmodern] people.

Sometimes, it's tempting to tell people what they want to hear. To make them feel better about themselves. To avoid potential conflict and to smooth things over. But seeking to please people isn't always to serve them—often, it is to serve ourselves. For its underlying motivation is to win their acceptance, affirmation, affection, or allegiance for our own self-gain. People-pleasing can attract an audience. Fill pews. Sell conference tickets. People-pleasing can keep the peace (albeit temporarily). It can result in popularity. It can lead to worldly status. But Jesus said, "If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you." (John 15:19). If a Christian finds widespread popularity and acceptance in a secular world that hates Christ, this begs the question, is he really fulfilling the first and greatest commandment?

Clearly, pleasing people in place of God violates the greatest commandment, as expedient or advantageous as it may be. People-pleasing is something the Apostle Paul vehemently rejected, as is reflected in his letter to the Thessalonians when he explained to them, "We are not trying to please people, but God, who tests our hearts." (1 Thess 2:4). Paul was acutely aware that people-pleasing perpetuates the human desire to remain in the flesh, gives rise to false teaching, and rejects the authority of God. Yet tragically, there is a people-pleasing epidemic spreading within the Christian community, which is producing more and more unbiblical behavior in our churches—behavior that's often misrepresented as "loving neighbor."

Nowadays, too many of our church communities are consumer-driven rather than servant-minded, catering to the needs, interests, and preferences of people rather than seeking to grow them as disciples of Jesus. In our commitment-phobic, consumeristic society, the problem of "convenience-store Christianity" in which our churches have become distributors of faith-based goods and services rather than manifestations of God's Kingdom, is on the rise. In this context, the focus is on what the church can do for us (good kids' programs, an accommodating facility, inspiring sermons, fun events, a social network), not what we can do for the church. When this happens, we're not thinking so much about serving and glorifying God as we are about Him meeting our own needs and desires. And when a particular church doesn't meet our expectations, we soon lose interest and go elsewhere.

A concerning example of this can be seen among Christians who often self-identify as post-evangelical or Emergent believers—a growing, broad, and typically quite vocal, group who have taken on the indomitable task of rescuing Christianity from the stagnated tenets of traditional evangelicalism into a more "loving," culturally relevant, and "accessible" church environment. Pioneers of this movement (although many of them dislike the term, "movement") long for what Sam Storms has called "'a kinder, gentler' version of evangelicalism that is devoid of the doctrinal dogmatism, moral certainty, and absolutist mindset that they are convinced is out of touch with so-called postmodern developments in our culture."[1] In other words, the primary concern is to cater to, and retain, a post-modern audience.

Indeed, Emergents place great emphasis on the evolution of Western culture from modern to post-modern in order to show how fundamental aspects of traditional evangelicalism have been outmoded. The traditional traits in question are not limited to stained-glass windows, pews, and a "stuffy" church atmosphere alone, but include other fundamentals such as absolute truth and sound doctrine, along with the importance of apologetics and biblical teaching. This bold move away from Christian "dogma" in the name of "loving neighbor" is in essence an unapologetic departure from the what the Bible teaches with a view to becoming accessible and relatable to a post-modern world.

Many of these churches publish vague or ambiguous statements of faith—if, indeed, they publish one at all. Instead, Emergents endeavor to meet the needs of the postmodern world, which demands touchy-feely faith: narrative rather than propositions (“tell me your story, don’t explain principles”); affections and feelings over and above rational, linear thought; experience over truth; inclusion rather than exclusion; the corporate over the individualistic, etc. In this context, "tolerance is the principal virtue, as nothing is more indicative of the mentality of modernism than telling someone they are wrong (either intellectually, doctrinally, or morally)," as Storms so aptly puts it.[2]

Emergents—keeping in step with a culture that touts "self-esteem" as the answer to the gamut of societal woes—focus on building up the self, through their trendy self-help teaching and an insipid form of quick-fix spirituality that demands no heart-change on part of their audience, and blatantly contradicts our biblical exhortation to die to self (Mark 8:35; Luke 9:23; Gal 2:20). The focus, then, remains squarely on the self, not on God. While the self-helpism of the Emergent Church may generate popular appeal for a time, it is hardly sustainable for the long haul, however, for a shinier, newer trend of thought will soon come along to take the limelight.

Undoubtedly, though, Emergents are responding to very real problems in the Church, which should not be ignored; the evangelical Church in the West has seen worrying decline over recent decades. And the rift between the Christian and secular communities is certainly widening. Many evangelicals have chosen to huddle together, remaining safely within their own conservative Christian comfort zone, cutting themselves off from an increasingly secularized and hostile society. This is the antithesis of going out into the world and making disciples (Matt 28:19), which could certainly be a major contributing factor to the diminishing numbers of evangelical Church-attendance in America. (In contrast, the Mormon Church—in which a two-year stint of missionary service is mandatory for all males—is growing with notable rapidity. Indeed, Mormonism has been dubbed the fastest growing religion in America[3]). This highlights an important deficiency within the Christian Church. And so, the Emergent effort to attract people to the Church by reaching out in love is understandable, while sorely misapplied.

The outreach-mindedness of the Emergent church certainly strikes a biblical cord; it is true that we're called to be salt and light in the world, not to shut ourselves off from it. Making disciples can't be achieved inside a Christian bubble. But the fact is, Christians, by all worldly accounts, are called to believe a foolish message and live a foolish lifestyle. We need to get to grips with the fact that being salt and light in the world won't always mean we will be liked by the world. In fact, it usually means the opposite. Jesus was clear about this when He warned us that we would be rejected by the world because of Him (John 15:19). Yet we can take courage because God chose the foolish things of the world to shame the wise (1 Cor 1:27).

But, Emergent concepts of cultural sensitivity and loving neighbor conform to worldly patterns rather than the counter-cultural Word of God. Emergent churches strive to be relevant in a rapidly evolving culture, but in doing so they attempt to surf the cultural tide, failing to go against it, as following a counter-cultural Christ necessitates. And so, rather than mirroring Christ, they end up mirroring worldly culture in an effort to draw people in and build bridges between secular and Christian communities. Essentially, these churches look to the world first (not the Bible first) for the answers on how to reach unbelievers in their attempt to tailor the church-experience to a post-modern audience. As a result, inconvenient truths are often brushed under the rug and the seriousness of sin is downplayed so as not to alienate anyone.

But as an old pastor of mine used to say, "we are in sales not management." In other words, it is the role of the Holy Spirit to convict hearts, not ours to finesse the gospel to make it more culturally appealing. We are to proclaim the gospel message, and let the gospel stand for itself. For seeking to ingratiate ourselves to, and merge ourselves with, a world that has rejected Christ is like trying to mix oil and water. Moreover, the truth of the gospel is often lost in the mix, with "tolerance" taking precedence over the Word of God.

In the following article, some concerning examples of this pattern of behavior among a growing number of leading evangelicals are discussed.

< Part II: Tolerance over Truth

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1.  http://www.samstorms.com/all-articles/post/d--a--carson-critiques-the-emerging-church---part-i
2.  http://www.samstorms.com/all-articles/post/d--a--carson-critiques-the-emerging-church---part-i
3.  http://www.huffingtonpost.com/2012/05/02/mormonism-fastest-growing-religion_n_1469566.html

Nothing But Christ Crucified

When you've hit rock-bottom, and are saved into His grace, you really get it. The Apostle Paul was a religiously zealous and learned man before he met Christ on the road to Damascus. But he was a wicked murderer and persecutor of Christians. God had let him hit rock-bottom so he could more powerfully grasp the extent of His great mercy and forgiveness. When Paul was saved, he truly knew what it meant to be born again. And, with humility, he died to self and resolved to know nothing but Christ crucified (1 Cor 2:2). By going in the power of the Holy Spirit, he ultimately became the world's greatest missionary and church planter.

Tommie Scott was a drug-dealer and Crips gang member who earned the nickname, "Hit Man," on the streets of LA. When he heard the gospel in prison and accepted it, his unprecedented transformation was much like that of Paul. Tommie realized how truly amazing God's grace is, when he was saved from a rock-bottom past steeped deeply in sin. Like Paul, he had destroyed the lives of many others. But he had been forgiven through the blood of Christ. And because of this, he couldn't stop sharing the life-changing good news everywhere he went—in prison, at bus stops, on the street, with his girlfriend and kids. He wasn't trained in evangelism or schooled in theology. But when he first believed in prison, he read the Bible through two times in three months. He posted a Proverb every day on the prison wall for all to see. He brought 40 other inmates to Christ. The Word of God is living and active and it lives in Tommie Scott. To this day, he preaches the gospel in the power of the Holy Spirit with humility and conviction. See his testimony.

Our churches need to get back to the basics. We need to stop strategizing about how to outreach and start sharing the gospel. We need to stop marketing our faith and start living it. We need to stop peddling religious goods and services and start making disciples. We need to stop finessing and tweaking the Christian message to make it more culturally appealing in a world that has rejected Christ and start teaching the truth plainly (2 Cor 4:2). We need to stop trying to control things and start trusting, and participating, in God's promise that He will build His Church (Matt 16:18). We need to stop trying to get ahead of the cultural curve, and start living counter-cultural lives as foreigners in the world. We need to stop giving lip-service to "loving neighbor" and actually do it by sharing Christ with them.

I have had some rock-bottoms in my life. I know what life is like without God. Now it's time to let God turn our rock-bottoms into a new song of praise for the One who redeems! So then, with humility, let's resolve to know nothing but Christ crucified and let His Kingdom come.

Kingdom or Clique?

In His sermon on the mount, Jesus said: "seek first the Kingdom of God." Most Christians, being familiar with this well-known verse, would likely agree that investing in God's Kingdom is an important aspect of Christian living. Indeed, many Christians invest their time and money in their local church, tithing their income, attending church services and events, participating in small groups, and serving in church ministries. But it's useful to pause and ask, what did Jesus really mean when He told us to seek first His Kingdom? And if this means spending a whole lot of time at church, how much do our churches actually represent God's Kingdom, anyway?

The problem is, nowadays, too many of our church communities are consumer-driven rather than servant-minded. In our commitment-phobic, consumeristic society, the problem of "convenience-store Christianity" in which our churches have become distributors of faith-based goods and services rather than manifestations of God's Kingdom, is on the rise. In this context, the focus is on what the church can do for us (good kids' programs, an accommodating facility, inspiring sermons, fun events, a social network), not what we can do for the church. When this happens, we're not thinking so much about serving and glorifying God as we are about Him meeting our own needs and desires. And when a particular church doesn't meet our expectations, we soon lose interest and go elsewhere.

This is not to say there's anything wrong with finding a church that's a good fit for us. When my family searched for a church in our new town, we were blessed to find one with solid teaching, a strong sense of community, and a great kids' ministry. As stewards of our childrens' spiritual lives, we felt it was our responsibility to make these things a priority. But if our commitment-level to God's Kingdom was contingent on these things being provided, we would have the wrong perspective.

The reality is, American Christians have it pretty good; in most parts of the country we're spoiled for choice when it comes to churchgoing. Many of us get to cherry-pick from a list of great churches with bells & whistles to offer. As a result, we can take our blessings for granted: air-conditioned sanctuaries with comfortable seating; Bible studies with childcare; hightech audiovisual presentations, etc. We can suffer from feelings of entitlement and be under the misconception that we deserve these things from our church. We can overlook the fact that Christians in other parts of the world risk their lives, and make enormous sacrifices, just to worship together secretly in dingy basements without any of the creature comforts we've come to expect.

And when we focus on what the church can do for us, we forget that, in fact, we are the Church.

As a result, many of our churches are now more akin to social clubs than they are to spiritual families, being devoid of faithful commitment, self-sacrificial love, mutual accountability, and Christ-centeredness. These social clubs often constitute somewhat shallow relationships inasmuch as they're based on expediency, personal comfort-levels, and quick-fix community. They usually promote organized fun and self-helpism over authentic fellowship and spiritual growth. And an overemphasis on common interest- or convenience-based community gives rise to the ever-pressing problem of church cliques, resulting in more of a self-centered environment that's sorely lacking in open-heartedness and outreach-mindedness.

But stepping out of our comfort zones, social circles, and interest-areas to encourage the lonely and the afflicted with the gospel was clearly modeled by Jesus during His earthly ministry. Jesus invested in the Kingdom by pouring His love into the lost, the outcast, the ostracized—not those from whom He would gain something or those with whom He had something in common. He didn't work His way up the social ladder or seek out politically expedient relationships. He didn't restrict His social life to an exclusive clique of like-minded companions. Instead, He made Himself nothing, taking the very nature of a servant (Phil 2:7) and reached out to leapers, tax-collectors, and prostitutes (not exactly members of the "in" crowd...).

This is not to say we shouldn't socialize with our Christian friends!  Jesus certainly fellowshipped with His disciples. More than just that, He lived life in close relationship with them. Scripture clearly demonstrates that "it is not good for man to be alone” (Genesis 2:18). Even though Adam walked in the garden with God, and had many animals around him, he still yearned for companionship. God created for Adam a companion of his kind—someone with whom he had a shared commonality. And so, it is natural and good for people to gravitate towards those with whom they share things in common. It is beneficial, indeed vital, to have strong friendships like these within the Body of Christ.

But when we're investing in these relationships alone, we might find ourselves slipping away from God's Kingdom and into a church clique in which God has become sidelined and is no longer central. Here's the bottom line: enjoying shared interests with other believers is a good thing, but if it becomes the ultimate thing, then that's a bad thing. In other words, Christ must be the focal point. And if we are to be Christlike there needs to be a balance between enjoying the company of those with whom we have a lot in common and reaching out to people outside of our usual social circles—i.e. the lonely, ostracized, and afflicted people in our churches and communities. In this vein, it's useful to consider our own motivations for getting involved in our church community. Here are some questions we might ask ourselves:

• Is my involvement in my church motivated by a desire to grow in my relationship with God and to encourage others to do so as well? Is it all about me, or all about God? 
• Am I practicing favoritism by investing in my brothers and sisters selectively based on my personal preferences? Or am I making self-sacrificial choices in serving others? 
• Am I finding a good balance between my fellowship time with those I love and my outreach to the lonely or unpopular people in my church? 
• Am I making time for genuine relationships in my life, or am I seeking quick-fix community that requires little of me? 
• Am I non-discriminatory in forming relationships within the Body of Christ, which transcends social, cultural, and racial boundaries?

Here are five ways to distinguish a church clique from God's Kingdom:

1. Church cliques tend to focus on earthly relationships using the church building as a meeting ground. Kingdom relationships, on the other hand, are focused on Christ. Stemming from Him, these relationships actually become His church.

The Apostle Paul wrote, "flesh and blood cannot inherit the Kingdom of God, nor does the perishable inherit the imperishable." (1 Cor 5:50). Church cliques tend to be worldly, insular, and self-serving. But it's important to remember that God's Kingdom is not of this world (John 18:36). And when Jesus told us to seek first His Kingdom, He did so in the context of teaching His followers not to worry about this temporal life and its physical needs, but instead to keep our eyes fixed on that which is eternal. Spreading the saving gospel of Christ, making disciples, and growing in our relationship with God and other believers, will be priorities for those living in light of eternity—these things hold everlasting value. Unlike mere earthly relationships, Kingdom relationships are bound up in the Body of Christ, which cannot be contained within the walls of any church building or social circle. The Body is made up of brothers and sisters across the world, from all walks of life, including those who are persecuted and in prison for their faith. It's easy to forget about them when we're caught up in a church clique because this can cause symptoms of "faith-myopia." But Paul urged us to remember those who are in prison, as though we are in prison with them, and those who are mistreated, since we are all in the Body (Heb 13:3)—however far away they may be.

2. Church cliques tend to be insular, while Kingdom relationships are missional. 

Church cliques can develop when the focus of a group is restricted to the interests of that group alone. If prayer requests and acts of service revolve around the inwardly focused needs the group, its members are in danger of becoming self-absorbed and exclusionary. Church cliques can close themselves off so that sin gets trapped inside an airtight bubble and gradually begins to choke its members. Closed-off cliques can also shut out the sanctifying light of Christ. God's Kingdom, on the other hand, is welcoming, open, and flooded with the light of Christ. Sin is still present in the fallen natures of its members, but there is room to breath, to grow, and be purified—for darkness flees from God's light, which then shines out into the world. Kingdom relationships are missional; they are motivated by Jesus' commission to "go and make disciples" (Matt 28:19). Making disciples can mean evangelizing, but it can also mean teaching or encouraging other believers, building up the Body of Christ. Participating in the work of the Kingdom is not optional, but is required of every believer. For as John explains: "Whoever says “I know Him” but does not keep His commandments is a liar, and the truth is not in him" (1 John 2:4). The truth is, if we are not making disciples as Jesus commanded, we are not seeking first His Kingdom.

3. Church cliques like believers to stay safely within their comfort zones, but Kingdom relationships require us to get out of our comfort-zones. 

Jesus called Peter to get out the boat and walk on water (Matt 14:29). Following Jesus clearly involves taking leaps of faith. It requires us to drop our nets and leave everything for Him (Matt 4:20), not cling to our former lives (Eph 4:22). A church clique, however, doesn't require anyone to drop their nets or get out of the boat...church cliques don't even want anyone to rock the boat! They like to keep things the "safe." They tend to stick to polite dinner conversation, not wanting to offend anyone, ruffle feathers, or get too deep. Why? Because potentially offending people by speaking truth in love can make things uncomfortable for everybody. And getting deep requires a level of commitment to one another that is costly to us. We're all way too busy. We have enough on our plates. And church cliques don't require anything too demanding of us; there's generally a tacit understanding that, sure—we'll send out a prayer request or two, but puh-lease spare us the grizzly details. This is because Church cliques aren't interested in authentic relationships, but in quick-fix community. They don't want to challenge anyone to grow in their faith. Instead, there's an unspoken desire to keep things superficial, to smooth things over, and make everyone feel better about themselves. Growing in our faith is often costly, however. It may require us to change in ways that aren't easy for us or to confront truths that are difficult to swallow. But Jesus said, "If anyone would come after me, let him deny himself and take up his cross daily and follow me." (Luke 9:23). Church cliques conveniently avoid cross-bearing, but Kingdom relationships gently urge one another to die to self, to stand in grace, and to embrace a new life in Christ.

4. Church cliques are based on expediency, while Kingdom relationships are self-sacrificial. 

Because they tend to over-emphasize shared interests or common ground, and de-emphasize Christ-likeness, church cliques are all about us—our needs, our preferences, our conveniences—rather than being all about God. Relationships within church cliques start out as being mutually beneficial, so they may involve loving behavior for a time, but because church cliques are contingent on shared interests, when inevitable differences do arise, they tend to cave in under their own weight. The needs of the group continue to grow, but the motivation to love and serve one another diminishes. Scripture is clear, however, that godly love never fails (1 Cor 13:8), despite changing winds of circumstance and emotion. And godly love is not self-seeking (1 Cor 13:5). When Jesus commanded us to love God, and our neighbor as ourselves (Luke 10:27), He used the word, agapaō, a form of agapeis or agape. The essence of agape-love is self-sacrifice. Christlike love, then, as modeled by Jesus, is selfless. Genuinely selfless love can only be achieved in the power of the Holy Spirit. It's easy enough to perform acts of kindness towards people we are fond of, or people who mean something to us, but Christ died for the ungodly. Scripture points out that "one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—but God shows His love for us in that while we were still sinners, Christ died for us." (Romans 5:6-8). For a perfectly just and holy God, to become flesh and die for sinners, is a purely self-sacrificial act of love. This should be our inspiration for loving others, even when it is not personally beneficial or easy for us to do so. To walk alongside a suffering brother or sister can be in be time-consuming, inconvenient, and sometimes messy or painful. But this is to truly love our neighbor as ourselves.

5. Church cliques are usually homogeneous, Kingdom relationships unify people from diverse walks of life. 

The Body of Christ transcends socioeconomic, cultural, racial, and national boundaries. In Christ, all are equal and people from every tribe and tongue are united. Because church cliques are based on expediency, tend to be insular, and prefer to keep things "safe," they don't often unite people from diverse backgrounds. They tend, therefore, to be demographically homogeneous. But the Kingdom of Heaven is made up of a wonderful array of people from all walks of life. For this reason, Kingdom relationships can develop between people who would otherwise never cross paths. People from different cultural and class-backgrounds who may have never thought they'd have something in common become close when they realize they speak the same spiritual language and have a bond that runs far deeper than a shared love of cooking, or running, or music could ever generate. But church cliques usually bring together people from the same walks of life and those with shared interests or backgrounds. Again, there's nothing wrong with this, as long as the group stays outreach-minded and fosters spiritual growth in its members. It is when a group becomes insular and self-serving that problems arise.

Jesus said to Nicodemus, “Truly, truly, I say to you, unless one is born again he cannot see the Kingdom of God.” (John 3:3). And so, it's vital that our church communities should encourage believers to die to self and walk in the light of Christ. For it is Christ—not high-tech audiovisuals, pretty buildings, or feel-good sermons—that will ultimately draw people to His Kingdom. Let's encourage each other, then, with the powerful words of Jesus:

"When the Son of Man comes in His glory, and all the angels with Him, then He will sit on his glorious throne. Before Him will be gathered all the nations, and He will separate people one from another as a shepherd separates the sheep from the goats. And He will place the sheep on His right, but the goats on the left. Then the King will say to those on His right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world." (Matt 25:31-34)

The Courage to Encourage

Everyone needs encouragement. Humans are created to be relational beings and we naturally take comfort in an encouraging word from a friend during a time of difficulty, fear, or uncertainty. Sometimes, even more than words, just the encouraging presence of loved ones can ease feelings of pain or worry. The importance of such relationships cannot be over-estimated. Studies have shown that those who live in healthy community with others, live longer, whereas isolation and loneliness breed depression and anxiety.

Paul taught the early church that the Body of Christ should be a loving and encouraging fellowship of believers. In his letter to the Romans he paints us a striking picture of what it looks like to live in biblical community (Romans 12). Among other things, he urges us to be empathetic with one another; to rejoice with those who rejoice and to mourn with those who mourn (Rom 12:15).

Isn't it true that when we experience a blessing or victory in our lives, we long for others to rejoice with us? True friends will be glad when God uses us to achieve something or when He blesses us. They will celebrate with us as if the victory or blessings are theirs also! But, sadly, the achievements or gifts of others can breed discontentment, insecurity, and jealousy in the hearts of some. And sometimes, people secretly take pleasure in the failures of others, because it makes them feel temporarily better about themselves in comparison. But to rejoice with those who rejoice is to let go of our insecurities and the prideful temptation to one-up each other. It is to think of others as more significant than ourselves (Phil 2:3). It is to show selflessness, empathy, and humility.

Mourning with those who mourn can also be a challenge in our busy lives today. We are a society of hectic, over-scheduled people and in the midst of our "crazy" lives, when do we really have the time to sit down with a brother or sister who needs encouragement or walk with them through their time of hardship? When do we have the time to visit the shut-in? To spend time with the lonely, elderly, or sick...or even to pray for them?

But Paul is clear that encouraging one another is key to a loving church community. He knew firsthand what it was like to be afflicted, isolated, and in dire need of encouragement. He even lists encouragement as a spiritual gift (Rom 12:7-8). He uses here the Greek word, paracletos, which literally means “to call to one’s side,” and is translated as to “exhort,” “urge,” “encourage,” and “comfort.” Exhortation (to emphatically urge someone to do something) isn't always associated with encouragement as much as comforting someone might be. But just as the Holy Spirit—whom Jesus referred to as our “Helper” or “Comforter” (John 14:16, 26; 15:26)—both comforts and convicts us, those with the gift of encouragement will both comfort as well as counsel others, exhorting them to remain true to the Lord with all their hearts—as modeled by Barnabas, “the son of encouragement." (Acts 4:36; Acts 11:23; Acts 13:43).

The words we speak to one another can have huge impact. They can serve to tear us down or build us up. They can further laden a heavy heart, or uplift it with hope. They can feed self-centeredness and self-deception or help to point us to Jesus Christ. Scripture has much to say about the power of the tongue, describing rash words like sword thrusts, but the tongue of the wise to bring healing (Prov 12:18). The tongue is an outlet for what ever is in the heart; "the good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks." (Luke 6:4-5). We should take this seriously, for Jesus said: “But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned.” (Matt 12:36-37). And in James we read, "If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless." (James 1:26). In this vein, Paul wrote: “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.” (Eph 4:29).

Indeed, anxiety in a man’s heart weighs him down, but a good word makes him glad (Proverbs 12:25). So, what exactly is a "good word"? To answer this, it's helpful to take a look at what biblical encouragement actually is—and also to identify what it is not:

1. Encouragement is to empathize not to give a pep-talk. To truly comfort some one involves empathy and depth of understanding. When you're dealing with a difficult time of fear and uncertainty, the hollow, "it will be alright," doesn't really cut it, does it? And in the midst of suffering, a cursory, "it will be fine," doesn't resonate. This is because it isn't really true. Things aren't always "alright." Things aren't always going to be "fine." The reality is, sometimes things are difficult, painful, or even tragic. Often, statements like these are defaulted to in order to alleviate the awkwardness of not knowing what to say. To truly empathize with another person, however, there must be a genuine level of emotional commitment to that person. But in a commitment-phobic society in which we're all being pulled in so many different directions, to truly encourage one another is counter-cultural. It involves an investment of time and emotional energy that many of us may not feel we have to give. But Paul reminds us that now more than ever, investing in, and committing to, one another is important. He exhorts us to "consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near." (Heb 10:24-25). This involves taking the time to listen to, and trying to understand, what a brother or sister is actually going through. It involves the act of prayerfully loving others as ourselves.

2. Encouragement involves exhortation not enablement. In other words, encouragement is to urge others to rejoice in the hope of the glory of God—not to succumb to, or be overwhelmed by, feelings of hopelessness (Rom 5:2). Enablement, however, perpetuates hopelessness. It's true that misery loves company. But to indulge the fears, insecurities, or pride of others without pointing them to Christ is not to comfort them with everlasting hope, but to provide only temporary relief. Encouragement, on the other hand, is to point them away from their problems to fix their eyes on Jesus. Encouragement, then, must be rooted in the gospel. When Paul tells us to encourage one another and build one another up, he consistently does so in the context of the gospel message. He lays out the basis for our hope and encouragement, which is our "salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him." (1 Thess 9-11).

3. Encouragement is sincere not flattery. We should absolutely give credit where credit is due. Recognizing the achievements of our peers is important. And to live in unity is to celebrate each other's strengths and give thanks for each other's blessings as if they are our own. But encouraging words must be anchored in truth. Speech that is peppered with gushing accolades or disingenuous compliments does not reflect Christ-like love for others. Words of encouragement shouldn't be based on what the other person wants to hear. Instead, Paul urges us to speak the truth in love in order to build up the Body of Christ (Eph 4:15-16). We can especially encourage one another with the truth that God knows, cares for, and loves, each one of us intimately (Psa 139) even though we are sinners. We need to be vigilant, however, that the message of God's amazing love for us doesn't get confused with the popular lie that "you are perfect just as you are." This lie feeds the human desire to remain unchanged and self-antonymous. In effect, it negates our perceived need for sanctification, for submission, and—if taken too far—even for salvation. Thus, Scripture warns us that a man who flatters his neighbor spreads a net for his feet (Prov 29:5). Our words of encouragement must be motivated by a desire to glorify God. Furthermore, encouragement involves exhorting one another to boast only in the Lord and to fully rely on God's strength, not enabling self-centered attempts to be self-reliant and confident in our own strength (2 Corinthians 12:9-10; 2 Cor 10:17). When we seek to encourage others, we might ask ourselves, what am I seeking to encourage my fellow believer to hope in? His own abilities? His own success? Or am I ultimately pointing him to Christ for God's glory?

4. Encouragement is self-sacrificial not self-serving. While flattering lips are motivated by self-gain, speaking genuine words of encouragement—speaking the truth in love—can be costly to us. But sometimes, our church communities can be consumer-driven rather than service-minded, seeming more akin to social clubs than spiritual families. They can be full of relationships based on expediency and quick-fix community. Some churches have a tendency to promote organized fun over authentic fellowship. And an overemphasis on common interest- or convenience-based community gives rise to the ever-pressing problem of church cliques and creates an environment devoid of open-heartedness and outreach-mindedness. Stepping out of our comfort zones, social circles, and interest-areas to encourage the lonely and the afflicted with the gospel was clearly modeled by Jesus during His earthly life. But to genuinely comfort a suffering brother or sister can be in be time-consuming, inconvenient, even messy. There isn't always an easy answer to someone's difficult situation or painful condition. Jesus, however, spent time pouring His love into the afflicted, the lost, the weary, the ostracized—not those from whom He would gain something. He didn't work His way up the social ladder or seek out politically expedient relationships. Instead, He made Himself nothing, taking the very nature of a servant (Phil 2:7). Encouragement, then, is to seek first His Kingdom—not a church clique. Indeed, when we step back and look at ourselves, we might consider our own motivations: are we encouraging others selectively so they might like us more or because we want to feel needed? Are we practicing favoritism or are we non-discriminatory in building up the Body of Christ, which transcends personal preferences, along with social, cultural, and even national boundaries?

In light of all this, it is safe to say that encouragement takes courage. It involves self-sacrifice and getting out of our comfort-zone, giving selflessly of our time and energy. It's about avoiding flattery and people-pleasing for self-gain. It may mean addressing inconvenient truths from time-to-time and exhorting others to remain true to the Lord with all their hearts. It may involve getting our hands dirty, dealing with some messy situations, and confronting difficult, even heart-wrenching, realities (not brushing the suffering of our brothers and sisters under the carpet). And because encouragement is about pointing ourselves and others to Christ, it's counter-cultural. Encouragement, therefore, will mean swimming against the tide.

But we can be encouraged by the fact we are not alone. We are empowered by the Holy Spirit to encourage others. We don't have to rely on our own strength to build up the Body of Christ, but can take courage in the Lord's strength. For He will build His church and the gates of hell shall not prevail against it (Matt 16:19). Now that is encouraging!