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Dr. Eva Benevento

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Saints and/or Sinners

We have a crazy language. The incongruent relationship between fun and funny is only one example of how opposites can live together quite comfortably. Fun things are not always funny and funny things are not necessarily fun. Someone dressed in formal attire tripping while going up stairs and landing splattered all over the stairs is not fun, but often the reaction is to laugh. Charlie Chaplin and Buster Keaton were masters of the funny fall. Amusement parks are advertised as fun. Is a “fun house” really fun? Roller coasters are supposed to be fun, but blood-curdling screams are what you hear, not laughter. I could never see why I should pay someone to scare me half to death and call it fun. And then we have funny, meaning peculiar. We usually do not eat food that smells funny. Lies are revealed when the details in the story seem funny that they don’t match.

Multiple meanings can also be problematic. Church is both a sacred space and the saints (separated ones) that occupy the space. We are taught that it’s not the building, it’s the people—yet we call the space and the activities within it “church.” We are the church; we go to church; we do church. Why can’t we have different words for things? Is there a limited supply and we simply ran out? It’s no wonder people say that English is so difficult.

It’s funny (peculiar) how we accept incongruities without an eyeblink in secular contexts, but the concept of “both/and” is so difficult in biblical contexts. Can saints (separated ones, not statues) be holy and also be hypocrites? Saints and sinners at the same time? Ouch! I’m always

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You CAN Come Home Again, But Which Home?

Thomas Wolfe wrote the classic novel You Can Never Go Home Again. On the one hand, we keep thinking that Wolfe was wrong, yet our world experiences often tell a different story. Nothing in this world remains static. Some things deteriorate, others ripen, including people.

I recently went to my high school reunion. It was not out of nostalgia or fondness for the good old days. The best thing I can say about those days is that they are old. No, it was not to reunite with old friends or relive the “remember-when-we . . .” moments. I had not seen a single classmate since leaving those hallowed halls of adolescent tomfoolery. I went to the reunion purely out of curiosity—to see how time treated my fixed memory of the class of 1965. My expectations were not at all high, not having any ongoing relationships.

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Harambe!

“Harambe!” —A Swahili word that means “all pull together,” and the official motto of Kenya that speaks of communities working together in unity. I encountered this word during a recent minister’s retreat I attended where a presenter spoke of her experience as a missionary to Kenya and the value of teamwork. Sally shared how harambe was the “Go team!” word whenever they worked on a project. The expectation was that all members of the team had a voice and added something that would make the outcome greater than if each one did something alone. It’s a case of the total is greater than the sum of its parts.

I was struck by fact that the concept of team can be so different from the inner workings of the western church that is often top down and authoritarian. Anybody who has worked in a team knows

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First Church of What?

Let’s imagine for a moment. You are in the car on your way to Sunday morning’s church service, when WHOOSH, you find yourself walking on a dusty cobblestone road. It’s an Alice-in-Wonderland experience as your eyes search for something familiar—anything to reassure yourself that you have not died and gone to another world that you did not expect. Oh, there’s Margaret and Herb, walking into a building, but it doesn’t look like the First Church of East Podunk, and they are dressed in what most resembles a toga. You realize that you have been mystically transported into the first century, the First Church of Jerusalem (not what it was really called).

The church is not a gothic edifice or even a large clapboard building with a steeple and cross on top. It seems more like somebody’s house, small mud brick and stone with no furnishings, no crosses, and instead of candles, an oil lamp is glowing here and there to prevent congregants from tripping in the dim light. Folks are gathered in groups, sitting on floor mats. No altar with a Bible propped open, no pulpit, no statues, and no baptismal font or pool are to be found, yet familiar faces welcome each new entrant.

You find out rather quickly that there is no nursery or children’s church, not even Sunday School; no men’ or women’s ministry groups; no youth group or mission society, or ushers wearing special badges. Furthermore, there are no miracle healing service, campmeetings, conferences, liturgies, or revival crusades. You can’t even find an offering basket. Anything else missing? Oh yes, clergy clothes, cross necklaces, rosaries, and prayer books have vanished. The worship team band or choir, not only never shows up, they have never been seen. Fat Tuesday, Ash Wednesday, and Christmas do not exist. Don’t bother to ask about Strawberry festivals, church bazaars, bake sales, or retreats. They have not even been the seed of a thought.

WHOOSH—You are back in your car cruising the church parking lot looking for a spot nearest the exit. That strategic location assures a quick getaway to beat the crowd to the local all-you-can-eat buffet. Disturbed by the time warp you have just traveled, you realize that the concept of church life over the centuries and millennia has evolved into something nearly unrecognizable.

These externals have the capacity and habit of captivating our attention to the exclusion what it means to be Christian. How often do we actually separate the add-ons from the core of what it means to do church, and better yet, to be the church? What did church look like in the late first century when the gospels and epistles were still being constructed through the inspiration of the Holy Spirit? For me, an even more nagging question is what drew people by the thousands to this new “religion” called Christianity when paganism offered razzle-dazzle rituals and safety from government persecutions. It had to be the heart’s cry that only God can satisfy.

I believe every human soul longs for truth and knows it when encountered. Since the first day of that eventful Pentecost described in Acts, the Holy Spirit draws humanity to Jesus and fills the human Spirit with Himself to those who receive. The reality of personal encounter and relationship with the one true God of all creation is the reason why martyrs stand in faith unto death, why believers who live in abject poverty express incredible joy when they gather to worship, why the “faith of our fathers” has endured in spite of heresies and scandals, and why we press on in this day with the gospel to every tribe and tongue. It is this truth of a personal God—Father, Son, and Holy Spirit—that binds us together as one body throughout the ages when we look different, speak different languages, and live different cultural lifestyles.

I’m not advocating a massive retrograde revolution to recover the primitive church accoutrements. They were the church of their time and circumstance just as we are now. Culture, advances, and needs, are different from place to place throughout time. The Church at large responds to it with reasonable success, even though sometimes without foresight and at times even without integrity. Church history certainly has shown that. However, in times when we have lost our way, with great mercy, grace, and love, the Holy Spirit has brought course corrections.

I do earnestly advocate an ongoing visitation of the core beliefs that separate Christianity from other religious or social service systems. What makes us the Church, the Bride of Christ? How are we to view ourselves and how are we to live in such a manner as to glorify Him and live out what He has called us to be. That may prompt us to make some hard adjustments, even strip off diversions and distractions, as we hunger after righteousness and focus on the Great Commission—to make disciples of all nations. Yes, make disciples, not just names on a membership roll or “decision card” to claim evangelistic success.

We have a biblical mandate to help one another grow in grace and truth as “iron sharpens iron.” We have the advantage and blessings of new covenant Scripture to guide our way and we have direct access to the resources of heaven through communion with our God. We are accepted in the beloved and can know the ultimate joy of experiencing the Presence of God, living for Him and in Him. Church, this is our finest hour. Let it be glorious as we run our race.

 

 

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REAL Bagels

Warm New York bagels right out of the oven—nothing quite like it accompanied by a fresh brewed cup of coffee on a lazy Saturday morning. I’ve tasted bagels in other parts of the country, but New York has the real deal with its crusty crunch of the glaze sprinkled with assorted toppings like sesame seeds, poppy seeds, garlic flakes, or kosher salt. I usually get the “everything” bagel having a little of each because I can’t seem to make up my mind as to a favorite.

As I savored my bagel slathered with butter this morning, I thought about the difference between the real and the almost real. You can pull a bagel wannabe off the grocery store shelf or frozen food section, but they are usually small and mushy, having only the general shape in common with an authentic bagel. Once you have had the real, the almost real is easy to turn down. What else could be either real or almost?

It reminds me of spiritual encounters. Once you have experienced real

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The Spirit of Halloween

An empty store has been converted to a temporary Halloween one-stop-shopping bonanza lasting only until a week or so after October 31st. These temporary holiday shops have become standard fare, capitalizing on the every-increasing appetite for holiday décor and accessories. The huge sign out front says, “Spirit of Halloween,” a franchise of dozens across the state, and a play on dark spirits that roam the earth. I pass the store often, and every time I see that sign, I think about the truth of that sign.

Once upon a time in a far off universe when I was a kid, Halloween was about costumed urchins, generally under age 12, scouring their neighborhoods to collect goodies. Older kids trying to horn in on their turf were generally scorned and adults would never even imagine joining in the frivolities. It was purely a little kid thing. Home decorations were never more than a pumpkin or two. A kid draped with a sheet and eye holes pretending to be a ghost, or wrapped in toilet paper as the mummy was about as dark as it got. Celebrations were no more than a costume parade contest at school, if that.

So, what is the “spirit of Halloween” now? Over the past fifty years, I have watched it gradually

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On Civil Disobedience

In 1849, writer/philosopher Henry Thoreau published the well-known essay Civil Disobedience. He was an abolitionist and objected to the institution of slavery as well as involvement in the Mexican-American War. Thoreau argues that our government is based on the point of view of the majority, which may not necessarily be morally right. Thoreau indicated that an individual does not have the responsibility to eliminate evils, but that he has the moral imperative to not participate in them. He further argues that the individual has the obligation to follow what he believes is right, and in so doing should disobey unjust laws. The question of when civil disobedience is better than obedience to law is intriguing, and certainly not reserved for the 19th century. It is as timely a topic today as it was during Thoreau’s life.

When does belief trump law? Some time ago, a pastor in Arizona made the headlines because he received a jail sentence and $12,000 fine for conducting a Bible study in his home. It was an issue over building code usage in an addition he had build that attached to his house. Apparently there had been a four-year conflict involving the homeowner, his neighbors, and the town’s officials. Some argue that he deserved the consequences because he violated the codes. The media argued that he was wrong to not comply with municipal codes, but that the punishment meted out to him was excessive and unjust. Finally, others argue that he should not have been fined or jailed at all because he has the right to use his home as he chooses.

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As You Pray, So You Believe

Lex orandi, lex credenti–As you pray, so you believe (also written as legem credendi lex statuat supplicandi in the fourth century writings of Prosper of Aquetaine, follower of Augustine of Hippo) literally means a principle or law that defines the relationship between prayer and belief. The fourth century is noted for the creeds that came about as a response to unify the somewhat varied beliefs of Christianity. Formulated prayers had been traditionally recited over the prior two centuries presumably formed by leaders through apostolic succession and were the source of creeds. So here we have the beginnings of liturgies—prayers based on tradition. This would work out okay when the traditional prayers are Scripture-based, and many of them are.

When we pray, what do we say? We’re at a prayer meeting/service—a public event whereby believers gather to unite in prayer. It’s not very hard with a fair amount of accuracy to locate someone’s doctrinal beliefs and affiliations by how they pray. In the context of Jesus preaching the Beatitudes in Luke 6, Jesus states, “The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart” (Luke 6:45, NASB). He is making the point that what we say is a prime indicator of what we believe. So when we pray, our words indicate what we believe. It just requires that you listen carefully. Here are just a few variations I’ve heard:

  • Reading prayers from a traditional prayer book categorized by topic
  • Reading “faith confessions,” which are pre-written statements based on personalized Scripture verses
  • Recitation of phrases that are commonly expressed among adherents to a denomination or movement
  • Recitation of prayers in Scripture
  • Extemporaneous prayers—on the spot praying that is not pre-planned
  • “Silent” prayers
  • Praying in tongues (glossolalia)

Is there a right or wrong way? Some would argue that their method is the only and right way, but I’m not convinced. I see it as a heart issue as in Luke 6:45. If a prayer is not from the heart, it’s not a prayer. It’s purely a recitation regardless of form or content. If the content is in opposition to God’s Word, they are empty words and there’s simply no point to pushing air around. When Jesus taught the disciples about prayer, He didn’t tell them to repeat the prayer as a ritual, He taught them it is HOW to pray. It was a pattern that they could follow. Now does that mean we never recite the Lord’s Prayer? Of course not. Again, it is an issue of heart. As you speak those precious words of Scripture in prayer, is it from a heart that hangs on the words for life and godliness, breathed by the Holy Spirit? That should be the only criteria.

Some argue against repetitious prayer based on Jesus teaching, “And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words” (Matthew 6:7). However, I think a key word there is “meaningless” and the belief that quantity of repetitions is a significant factor. If repeating is the main issue, then we should never repeat any of the New Testament prayers including the Lord’s Prayer. No, that’s not what Jesus is saying. He is addressing the belief that quantity of prayers that have no heart is the issue as if more words matter. That is what heathen religions do. If we examine the Lord’s Prayer pattern, it is all about heart, seeking to commune with the Father over what is important in the Kingdom.

One type of congregational prayer where I do have some uneasiness is “silent prayer requests.” I cannot come into agreement in prayer for someone or something if I don’t know what the prayer request is. You see, I believe that the whole purpose for group prayer is for agreement (Matthew 8:19). All I can do is pray that whatever the issue is, peace may prevail. Somehow, I never feel at ease about that, but I pretty much leave it alone.

Have you every heard somebody say something like, “Oh, that prayer was so anointed,” suggesting that anointing has to do with articulation or expressiveness. Some people have a special knack for praying eloquent lengthy prayers. That can be intimidating for the person who feels they can’t do that. Others pray simple short prayers that are to the point without a lot of additional verbiage. Whether prayers are short, long, highly articulate or simple, it is once again, an issue of heart. When we pray, we are speaking to God. He knows the heart, and so other people’s opinions really don’t matter. The crux of public prayer is keeping prayer in alignment with the expressed will of God in His Word, so that hearers can come into agreement with you and the Holy Spirit.

 

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The Cry of Revival, Part 2

I love reading about revivals and awakenings. I notice that some last only 2-3 years, some a little longer. They are characterized by much enthusiasm and charismatic fervor. Historical accounts of shaking, weeping, falling, laughing, shouting, groaning, and other unusual physical manifestations people experience are found in every recorded revival and awakening (e.g. First and Second Great Awakenings, Cane Ridge Revival, Welsh Revival, Azusa Street Revival, Latter Day Rain Movement, Jesus Movement, Toronto Blessing). Every revival has shown a degree of “messiness” in terms of people expressing physical manifestations when touched by God. Stewarding a revival has its challenges and requires leaders to humbly seek God for guidance and to walk in love for one another.

Revival is not earned; it is a gift from heaven. It always starts within in the Body of Christ and then moves outward. Revivals typically occur where hungry people humble themselves and seek the indwelling presence of God. They seek revival, not as a reward, but as a welcome to His sovereign move on behalf of a dying world. What do hungry people look like?

  • They seek personal repentance (change of direction) to live in humility and holiness.
  • They move from complacency to compassion—to see needs and do something about it.
  • They move from compromise to commitment, from surface or occasional participation to passion for Christ and the Kingdom of God.
  • They move from criticism to loving confrontation. Criticism seeks punishment or retribution, but godly confrontation of sin (not attacking the person) seeks redemption—to provide blessing and transformation.
  • They pray and seek the face of God for His will, plans, and purposes.
  • They worship with complete abandon.

Does your heart cry out for revival—for the transformation of people and communities? Are you willing to prepare your own heart, mind, and gifts to serve in the coming revival? Are you willing to burn brightly as the light of the world? Are you willing to be the salt of the earth–a messenger of cleansing, preservation, and flavor to those who are held captive by sickness, discouragement, or oppression? We cannot earn God’s favor for revival. It is a sovereign move of God. But we can position ourselves with humility to stand in faith believing for His visitation with conviction that when it arrives, we will jump into the river.

 

Copyright 2015 by Eva Benevento. All rights reserved.

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The Cry for Revival, Part 1

 

Teaching sixth grade literature was one of my favorites. One book we read stands out as the kids’ and my best loved, Roll of Thunder, Hear My Cry by Mildred Taylor, a deeply touching story about an African-American family in the south during the Jim Crow era. A scene in the book tells of the annual revival held at the church. It was described a joyous gathering of families from all over the county where they enjoyed powerful preaching and a picnic afterwards. Whenever we arrived at that chapter, all of the sixth graders had a picnic out on the school lawn, and it was always a highlight of the year as it did the families in the book. Some kids had a sense of what the book’s revival was about; others had no clue, and so defining it while keeping it context of literature was a challenge.

Defining revival is not a simple matter even in church circles. For some it has come to mean special church services where invited speakers encourage the congregation to grow in faith. For others, it has broader meaning. The word revive literally means to make alive again from something that appears to be lifeless; to recover; to stimulate; to breathe life into that which seems dead. In religious context, revival has been defined as the restoration of the power of God in His people and recovery of His purposes on earth to save, heal, and set captives free. Still others see revival as the recommitment of believers who have become complacent and have compromised in holiness. It is the re-igniting of the fire in congregations who have allowed the passion of their first love to diminish. All of these have validity in light of history.

Words like renewal and awakenings are often used synonymously with revival further complicating the matter. For the sake of clarity, I will make an attempt to differentiate renewals from awakenings. Renewals tend to be visitations of God within an existing church community, either large or small. Awakenings are broader, having impact of society. It is when the sparks of revival transforms whole communities and cultures; when Kingdom realities so transform individuals that they effect how they live in their families, how they do business, how they do entertainment, how they do education, how they do politics. Revival, then, is a sovereign move of God that results in either renewal or awakenings.

Historically, we can point to some conditions that seem to precede revivals.

  • Moral decline in society: No clear standards of living. The defining of what is right and wrong becomes vague. Wrong is seen as right and right as wrong. Christian beliefs are seen as hostile.
  • Moral decline in the church: Acceptance of sin as merely poor decisions. Church is a good place where one can learn ethical behavior and engage in traditions. Devaluing of the supernatural as natural phenomenon.
  • Hunger among God’s people who cry out for visitation and transformation.
  • Prophetic utterance among true prophets: “Surely the Lord God does nothing, unless He reveals His secret to His servants the prophets” (Amos 3:7).

William Seymour and Charles Parham prophesied about a coming massive revival that will occur about a hundred years after the Azusa outpouring. Smith Wigglesworth prophesied about a huge worldwide revival as one never seen before. Bill Bright (founder of Campus Crusade for Christ) prophesied about a coming billion-soul revival. Many prophets of recent years have declared that a soon coming revival will bring in a billion souls into the Kingdom. If they are right, it means that if we consider 1 pastor to every 100 new souls (not to mention ones that already exist), we will need 10 million new pastors to care for these new souls. It roughly amounts to 15% of the world’s population. Are we prepared to take care of so many new souls? Are you getting the impact of these numbers?

Many today are prophesying about revival—repentance and transformation, both the individual and society. It is not just about physical manifestations when touched by God, but about deep transformation of individuals, both backsliders and new believers, and even more so, about the transformation of communities – how we live and every other areas of life including how we engage in media, arts, entertainment, education, government, and business, infusing them with Kingdom principles and realities.

Read more in Part 2.

 

Copyright 2015 by Eva Benevento. All rights reserved.

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