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Leadership and Culture

2011-12-15T21:08:00.001-08:00

Leadership and Culture
Prior, Matthew
Overall: A (100%)

Leadership and Culture: Leadership Profile

2011-12-15T21:00:00.000-08:00

MyShortcomings

Whenit comes to leadership, the only truly good leader is like the onlytruly good government: theocratic. When a leader or governmentrelies wholly on and responds wholly to God, that leader orgovernment will be genuinely good. In Peter Northouse's work (2010),it becomes clear that, though there are many approaches toleadership, none are without criticisms. Those approaches that havethe possibility of being acceptable are inevitably fouled by the veryfact that they rely on the leader (doomed since about Genesis 3) orthe team being led (doomed since about Genesis 3). The absolute besta person can do in a situation of leadership is to quite simply giveit up realizing the impact of their sinfulness. Only when thishappens is a leader truly able to lead, taking on the best aspects ofeach approach and most closely resembling the Authentic Leader(Northouse, 2010). When given the dreadful task of comparing myselfto the description of an Authentic Leader, I undoubtedly come asclose to this standard as I do the standard of getting myself intoHeaven: inconceivably far.

Authentic Leadership is described as purposeful, value centered,relational, self-disciplined and compassionate (2010). When lookingat this brief description, it is easy to see that I am not lookinginto a mirror. Instead, I am convinced that I am looking into theGospels at the image of my Savior. Christ exemplified purpose andself-discipline as He “humbled himself by becoming to the point ofdeath, even death on a cross” (Philippians 2:8, English StandardVersion). His compassion and values were exemplified throughout theGospels as He healed many, and debated those who stood against Him:“And He looked around at them with anger, grieved at their hardnessof hearts.” (Mark 3:5, ESV) It is important to note that the term“grieved” can be described as almost sorrowful, showing Hissteadfast understanding of God's righteous judgment alongside Hiscompassion for their lost state. Perhaps the most important image ofChrist (which is also neglected in the aforementioned description ofAuthentic Leadership) is seen in an excerpt from Philippians 2:7:“emptied Himself, by taking the form of a servant.” (ESV) Christwas a servant.

Inthe regretful comparison of Christ and myself in this manner, I seethat I have what Northouse described as “Trait Leadership,”(2010) which pales in comparison to what Calvin Miller addresses as“Servant Leadership.” (1995) The effectiveness of a servantleader cannot be immediately measured by pie charts and bar graphs incarefully orchestrated presentations, but through the loyalty andlove of those who follow the servant leader. Granted, this love andloyalty can almost be achieved through Reward Power (Northouse,2010), but these would dissipate with the rewards. An example ofloyalty and love directed towards me is sadly elusive, but JohnMaxwell does have an example speaking of Southwest Airlines:

Ilove what Southwest's employees did on Boss's Day in 1994 because itshows the kind of connection [Herb] Kelleher made with his people.They took out a full-paged ad in USATodayand addressed the following message to Kelleher:

Thanks,Herb

Forremembering all of our names.

Forsupporting the Ronald McDonald House.

Forhelping load baggage on Thanksgiving.

Forgiving everyone a kiss (and we mean everyone).

… fromEach One of Your 16,000 Employees. (2004)

WhenI read this, when I look through Christ's example in the Gospels andwhen I look in the mirror, I see the leadership gifts and abilitiesGod has allotted me and realize that I have relied on these traitsinstead of developed a heart born to authentically lead throughservice.

Asit stands, I see the problem. The next step will be for me toconsciously address my shortcomings and pursue a life of service, notleadership. When I am able to do this, I declare that it is not Iwho leads, but Christ who leads in me. (II Corinthians 5:17,paraphrase) Beyond His leading, He also lives in me, which allows meto achieve the goal of being an Authentic Leader instead of relyingon the traits I have been given. Admittedly, an effort to be anAuthentic Leader will only go so far as there is an inevitable needfor me to have “buy in” for the company and its purpose and as Ifind myself obeying God's call in between His callings, this buy inmust also be developed.

CultureIntelligence and Intercultural Sensitivity

Lookingat the Cultural Intelligence scale, I was unable to find an clearscoring guide, so I made my own and got a 76%. I arrived at thisnumber by adding my cumulative answers and divided by the maximumnumber a person could score. This might not delve into thescientific and mathematic based results Moodian (2009) achieved, butI do feel it is accurate. What I glean from my results is apropensity to glean knowledge and love for understanding variouscultures I encounter. I believe this score is a good starting point,not a benchmark though. Yes, by many standards, I would be passing,but by my standards, I am little more than an avid learner. Onlythrough increased intercultural experiences (and perhaps languagestudies) will I be able to understand and consequently aptly servethe influx of Russian, Marshallese and Nepalese immigrants coming tothe Inland Northwest and (prayerfully) the world through both shortand long-term missions.

Lookingat the Intercultural Sensitivity Inventory, I arrived at a score of4.2 for the first two sections addressing individualism andcollectivism. With these results and my quest to be a servantleader, I see a great need for me to “deny myself” (Mark 8:34,ESV). In doing so, I would be embracing the collectivism that isvalued in such cultures as Confucian Asian. (Northouse, 2010) Myresults for the third section addressing flexibility and openmindedness is not very surprising, revealing that I am decidedlymiddle of the road. Perhaps this betrays my rural Americanupbringing, which further betrays a need for me to throw aside myethnocentrism and embrace the world outside of my little corner. Theresults of these two assessments reveal a need for greaterintercultural immersion and understanding on my part. When this needis addressed (or at least in the process of being addressed), myintercultural leadership abilities will follow.

References

Maxwell, J. (2007). The 21 Irrefutable Laws of Leadership.Nashville, Tenn.: Thomas Nelson.

Miller, C. (1995). The empowered leader: 10 keys to servantleadership. Nashville, Tenn.: Broadman & Holman Publishers.

Moodian, M. A. (2009). Contemporary leadership and interculturalcompetence: exploring the cross-cultural dynamics withinorganizations. Los Angeles: SAGE.

Northouse,P. G. (2010). Leadership:theory and practice(5th ed.). Thousand Oaks: Sage Publications.

Leadership and Culture: Cultural Navigator

2011-12-15T20:59:00.000-08:00

Whileexamining the Cultural Navigator website (www.culturalnavigator.com),it is immediately apparent how the site is useful. For thebusinessperson, the missionary or the resident of a multi-culturalworld, this site has the potential to be somewhat of a “go to”resource to not only assist with general interactions, but to alsopromote business development. Though the site is easily navigable,holds useful assessment tools and is a wealth of information andinstruction, it lacks general information on one of the mostimportant and far-reaching aspects of any culture: its religiousbeliefs.

Thefirst impression of the website is pleasant, with both a drop downand side menu that are easily navigable, it does not take long forone to figure out where the needed information is located. Ease ofuse is only one of the many good aspects of this site. Perhaps itsgreatest strength is found in the Cultural Orientations Indicator(COI). Though the demonstration account does not allow the fullexperience of this assessment, the instructional video providesuseful information as to its purpose and the usefulness includedwithin the results. The sheer breadth of topics covered within thereport allows a person to understand how they react and interact inspecific areas even as “minimal” as personal space. Connected tothe COI is the comparison ability.

Theability to understand how a person conceptualizes actions andinteractions with people and objects in their environment (CulturalNavigator, n.d.) is good for self-assessment, but taken to a newlevel with the ability to compare those results with that of anotherteam member. To go further and compare this to an entire countryplaces this site to an even higher level of usefulness. Similar tothe GLOBE study referenced by Peter G. Northouse (2010), this toolallows a person to see the cultural origins of their leadership andpersonality and then compare them to those they work with or thosethey will interact with in various ways. This comparison then leadsto research and courses designed to further prepare the user.

Withinthe Country Scope and Learning Zone, most everything a person wouldneed in order to understand and interact with different cultures isat the point of a cursor. This is a central location for research,information and tips. The strength of this research would best beutilized by the international business person, the venturous soul ontheir way to another trek or the short or long term missionary asthey prepare for their new reality. Regretfully, the research issomewhat dated. Particularly looking at the “History” section ofIreland, which does not address the current economic crisis. This iseasily overlooked though, as the rest of the information is bothaccurate and useful. What is more importantly lacking is the topicof religion within the Country Scope.

JohnMayer released a song entitled “Belief” on his Continuumalbum (2006). While listening to this song, it becomes apparent thepower religion (or “belief”) plays in every aspect of a person'slife, in particular their cultural background. Peruse the followinglyrics and see Mr. Mayer's beliefs come out from his disapproval ofholding too closely to beliefs:

Whatputs a hundred thousand children in the sand
Belief can
Beliefcan
What puts the folded flag inside his mother's hand
Beliefcan
Belief can (Mayer, 2006)

Thoughhe disapproves of holding too tightly to beliefs, his disapproval ishis belief. This segue simply shows the importance of religion,which the Cultural Navigator neglects, perhaps as a way to bepolitically correct. The problem with this is that from business torelationships, a knowledge and respect of ones religious backgroundis important. Even if the person does not hold to these beliefs,they have shaped their culture. At this point, it would be good fora person to diverge from using the Cultural Navigator as a soleresource and pursue other forms of information.

Asa member of a multi-cultural world, the Cultural Navigator websitewould be tremendously useful. The ability to fully understand one'sown cultural background (especially if they do not see one) is usefulas it allows them to prepare for the differences they will encounterwhile the comparison tool allows them to then compare themselves toteam members and other cultures. As a businessperson the CountryScope and research found within the courses allow a person to studyand prepare themselves for the interactions they will encounter. Themissionary would find the fatal flaw of the site: a lack of religiousresearch and consequent understanding of its influence on theculture. Having more research on the religion of a culture would beuniversally beneficial as well, not just for the missionary. Evenwith the lack of rounded information, this site is a great tool foreveryone and would be pivotal for me if I had daily multi-culturalexperiences.

Personally,I see the Cultural Navigator as a good future resource with littleimmediate implications for my current situation, but broadimplications for my organization. As I have noted in previous works,my culture is somewhat lacking any definitive ethnicity (aside frombeing a middle-class “white” American). Another bleak aspect ofmy life is that I live in a primarily Caucasian environment (89% asof the 2010 census) (Census.gov, 2011). I also work with othermiddle-class “white” Americans. What this translates to is thatI do not have many interactions with many people of differentcultures (the people in my office even grew up in the ruralNorthwest). Therefore, there is little immediate need in my currentsituation for this resource, though I pray this will not always bethe case.

Thetruth is, even though Spokane is primarily Caucasian, there is asteady influx of different cultures every year. From Nepaleseimmigrants to Russian and Ukrainian immigrants, there will soon be aplethora of represented cultures that represent many religions andcultures. Though I don't directly work with the general public,there will be some instances where I will have more opportunity to doso. Additionally, as the Lord directs my family and I, there will(prayerfully) be greater opportunities for me to work with myriads ofcultures in perhaps a collegiate or international setting. With thefuture in mind, the Cultural Navigator could prove itself to be quiteuseful, when the Lord directs us.

Asfor the organization I work for, they have great needs to beculturally sensitive and knowledgeable as they are a public schoolsystem. Having such a broad “clientele,” the school district isespecially charged with understanding and overcoming the culturalboundaries it faces daily. There is perhaps a greater need at thismoment for the educators and administrations of the schools toexperience the Cultural Navigator as many are still in denial aboutwho much of an influx Spokane County has and will have of immigrants,though the need for TESL programs and interpreters grows weekly.

References

Mayer,John (2006). Belief.On Continuum[CD]. Los Angeles, Columbia.

Northouse, P. G.(2010). Leadership:theory and practice(5. ed.). Los Angeles, Calif.: Sage.

Spokane CountyQuickFacts from the US Census Bureau. (n.d.). Stateand County QuickFacts.Retrieved November 13, 2011, fromhttp://quickfacts.census.gov/qfd/states/53/53063.html

TheCultural Navigator. (n.d.). TheCultural Navigator.Retrieved November 12, 2011, from www.culturalnavigator.com

Leadership and Culture: Overcoming Ethnocentrism

2011-12-15T20:58:00.001-08:00

Thesis: Each person isaffected by their own ethnocentrism and faces the challenge ofrecognizing their own heritage so that they might understand theheritage of others which in turn creates more efficient and welcomingwork environments.

Ethnocentrism: Defined
1. Ethnocentrism is a universal tendency, and each of us is ethnocentric to some degree. (Northouse, 2010)
2. As the word suggests, ethnocentrism is the tendency for individuals to place their own group (ethnic, racial, or cultural) at the center of their observations of others and the world. (Northouse, 2010)
3. In the ethnocentric phase, people assume that their own cultural worldviews equate with reality, and as a result, they only see and judge other cultures by using their own culture's lens. (Moodian, 2009)
Know: Yourself
1. Everyone has a culture.
  1. Recognizing one's own cultural influences initiates an understanding of others' cultural influences.
  2. Acceptance increases sensitivity to cultural difference and leads to conscious knowledge of the particularities of one's own and other pertinent cultures. (Moodian, 2009)
2. Everyone's culture affects every part of their life.
  1. A person's culture influences their beliefs.
  2. A person's beliefs influence their morals.
  3. A person's morals influence their choices.
3. Knowing yourself is the first step towards overcoming ethnocentrism.
  1. Knowing your own heritage helps you to understand its impact.
  2. Without self awareness we are more prone to misunderstanding others and to underestimating the impact that our own heritage has on how we perceive and think and act. (Branson and Martinez, 2011)
Know: Others
1. What defines a culture?
  1. For our purposes, culture is defined as learned beliefs, values, rules, norms, symbols, and traditions. (Northouse, 2010)
  2. In short, culture is the way of life, customs, and script of a group of people. (Northouse, 2010)
2. How are other cultures different?
  1. Religious Differences...
  2. Societal Rules...
  3. etc.
3. The differences are not obstacles, they are strengths.
  1. Diversity means different thinking.
  2. Diversity means intercultural appeal.
  3. The intercultural competencies to prepare leaders at this stage include developing open-mindedness, listening skills, accurate cross-cultural perception, non-judgmentalness, knowledge of our own culture, and culture maps for understanding other cultures. (Moodian, 2009)
Know: Positive Effects
1. Recognize the world outside of ourselves.
  1. There are almost 6.9 billion people in the world, only 312 million are in the US. (US & World Population Clocks, n.d.)
  2. Those in the ethnocentric phase become aware that their own cultures worldview is only one of many ways of seeing and being in the world. (Moodian, 2009)
2. Understand others and their point of view.
  1. We filter everything through our own culture.
  2. This movement into the stage of ethnorelativism reflects our capacity to acknowledge our own cultural filters and suspend our judgments temporarily in order to understand others. (Moodian, 2009)
3. Create better work environments.
  1. From [understanding cultural differences] one begins to observe the impact of cultural differences on the workplace. (Moodian, 2009)
  2. [Cultural] empathy consists of four related components

Knowledge of one's own and other pertinent cultures
Recognition of specific differences between cultures
Understanding of how culture influences behavior in the workplace
Ability to adapt to and/or manage differences, as expressed in business structures, systems, and priorities, within multicultural work environments

Conclusion:Without an accurate understanding of self, there can be no culturalacceptance. Therefore, in order for to have an efficient andwelcoming work environment, there needs to be interculturalcompetency, namely in the form of overcoming ethnocentrism within theindividual. This can be accomplished through an accurate knowledgeand understanding of other cultures.

References

Branson, M. L., & MartiÌﾁnez,J. F. (2011). Churches, cultures & leadership: a practicaltheology of congregations and ethnicities. Downers Grove, Ill.:IVP Academic.

Moodian,M. A. (2009). Contemporaryleadership and intercultural competence.Los Angeles: SAGE.

Northouse, P. G.(2010). Leadership:theory and practice(5. ed.). Los Angeles, Calif.: SAGE.

U.S.& World Population Clocks. (n.d.). CensusBureau Home Page.Retrieved November 20, 2011, fromhttp://www.census.gov/main/www/popclock.html

Leadership and Culture: Cultural Autobiography

2011-12-15T20:57:00.000-08:00

Every person has a cultural background and every cultural backgroundinfluences a person. No matter the conditions of ones upbringing,they were culturally impacted. When I look at my own culturalupbringing, I tend to shy away from the word “cultural” and justclaim that I had an upbringing. You see, unlike some, my childhoodlacked cultural identity and was a simple upbringing. Yet, in thatstatement alone, I betray myself and my own ethnocentrism, not to theextent that I believe my culture to be better than another's(Northouse, 2010) but that I assume my culture is the norm. As aresult, this exercise in defining my own ethnic heritage, culturalbackground and leadership influences reveals my lack of culture. Yet, as I study I find myself convinced that my lack of culture is myculture in itself: “white,” middle class American.

Delving into thedepths of my heritage, I have discovered that the surnames whichbrought me forth can be traced to British origins. In this, onemight assume my ability to grasp the early Scottish origins ofAndrews (Bardsley & Bardsley, 1901) or the monastic origins ofPrior (Bardsley & Bardsely, 1901), but neither played a role inmy heritage apart from childhood fantasies of being related to MaryPoppins and current chuckles behind my chosen career path in relationto the origins of my name. Similarly, the knowledge of Blackfoot andCherokee influences (however small they might be) have done little toinfluence my cultural background. I believe that these insights aretelling of my ethnically “vanilla” heritage, which is a greaterimplication of “white,” middle class America to loosely hold ontothat which ethnically defines and instead claim their current role,geographical location and situation as a “non-culture.”

In regards to mycultural background, a very similar tale can be told only with astrong Judeo-Christian influence. Culturally, I am able to trace aChristian faith and beliefs back many generations (technically to themiddle ages and the founding of Benedictine monasticism (Benedict,1952)). As such, I have a rich cultural background in Christianity,and the central beliefs of protestant beliefs. Paternally, I have aLutheran background while I have a Baptist background maternally. Both have shaped my personal belief system, holidays and dailyhabits. Even though my culture is Christian, this is still connectedto my “white,” middle class American claims as the majority ofAmericans claim to hold similar beliefs (Pew Research Center, 2007).

The leadershipinfluences in my life are closely related to my ethnic heritage andcultural background, perhaps more than anything. Specifically, myJudeo-Christian beliefs have influenced my understanding of women inChurch leadership and a man's role in the home. These views havebeen influenced by the specific text of the Bible and my backgroundand heritage have reinforced their understanding and interpretation.

The leadershipinfluences of my life have greatly reflected my heritage and culture. Within my Christian upbringing, there were also rural Americainfluences. Combined, these bring about a distinct patriarchalleadership structure that has been evident from my teachers to mypastors. Having this structure in place, which was affirmed withinmy family structure, I too hold to a patriarchal leadership stylewithin my own family. Beyond my family, our Church also holds tothis style, which we affirm and are minimally part of as SundaySchool teachers. I see this style as an indicator of my “white,”middle class American culture, especially when looking at theconservative rural communities.

As I conclude myautobiographical assessment, I find that I still must pause in orderto see that my lack of culture is a culture in itself. Again, my ownethnocentrism shows me that being “white,” from a middle classfamily and an American has shaped me by removing the focus from myheritage and background and pointed the focus on my current situationand circumstance. My lack of cultural upbringing was an example ofcultural upbringing.

References

Bardsley, C., & Bardsley, A. (1901). A dictionary of englishand welsh surnames, by c.w. bardsley. London: Henry Frowde.

McCann, J. (1952). The rule of Saint Benedict. London: Burnsand Oates.

Northouse, P. G. (2010). Leadership: theory and practice (5.ed.). London: Sage.

Religious Composition of the U.S.. (n.d.).affiliations-all-traditions-us. Retrieved October 29, 2011,from religions.pewforum.org/pdf/affiliations-all-traditions.pdf

Leadership and Culture: Mary's Dilemma

2011-12-15T20:56:00.001-08:00

Mary's Dilemma (as described by Michael Moodian, 2009) is a situation where there is an obvious intercultural breakdown between the people of Acme Company and the people of Jaca Company, representing the United States and Japan, respectively. It is important to note that:

It is clear to her (and the Acme and Jaca team members) that (a) both organizations genuinely desire success for this partnership, (b) both organizations are in agreement concerning the goals and timeline, and (c) both organizations have committed sufficient financial and human resources to make this effort successful. (Modian, 2009)

Recognizing this fact is key to know that neither group disrespects the other, desires failure for the other and understands the importance of the situation and therefore have the same desire for success. The reason this is important is because it provides evidence that this is truly an intercultural method and communication breakdown. The obvious question following this statement is: “What is behind these breakdowns?” The following will provide an assessment of the situation, followed by recommendations to restore confidence among both the Acme and Jaca team members as well as suggestions for actions Mary can take to specifically assess the cultural differences and their negative affects.

The Situation:
    Mary’s dilemma falls under number ten in the dimension of cultural difference which is work habits and differences (Moodian, 2009). This is exemplified by looking at the Intercultural Development Continuum (IDC) and assessing the relationship. In the text, Acme’s team is described as: “... quite frustrated as their carefully negotiated business goals... have been either ignored or incompetently addressed by the Jaca team” (2009) while “Mary has heard from some of the Jaca team members that the American team members don’t understand ‘how things are done’ in Japan.” (2009) At this point, it is obvious that the two sides are disengaged and “polarized” (2009). Moodian further describes polarization as: “a judgemental orientation grounding in a sense of ‘us’ and ‘them.’”
    Specifically, there is a timing issue. The Acme team “... feel[s] their Jaca counterparts are dropping the ball and not trying hard enough to obtain the proper government approvals.” (2009) We can see that both of the companies are in agreement in the time and with the goals. If it takes a good amount of time to get things approved, Jaca should have explained that to them before they signed the contract. It seems like both sides are doing everything in their power to introduce the line of pharmaceutical products. Jaca is well respected and is going to be doing anything in their power to keep that reputation especially with another international company. Jaca knows the ins and outs of obtaining the approvals , their approval time in Japan is not the same approval time as that in the United States. In spite of “carefully negotiated business goals,” Acme and Jaca were apparently not united nor in adequate understanding of how to go about reaching their goals. Along with this intercultural breakdown on timing, there also seems to be a communication breakdown.
    There are many differences in cultures and it is inevitable that there will be a misunderstanding or miscommunication because some cultures may have many unwritten rules. Acme felt they were getting no straight answers, Jaca felt the Americans were without understanding “of how things are done” in their country (Japan). (2009) As a result, the Acme team members are feeling ignored or that the issues are not being addressed while the Jaca team is looking at the Acme team as holding back the project and making it difficult for them. The Acme team does not understand the Jaca team and how things are done and they are doing their best to make things happen. It is possible that there are constant emails and calls which are not helping the situation to get any better. Culturally, it makes sense to be doing that much follow up in the United States but in Japan business is run much differently.

Recommendation:
    Taking the initiative with the Acme team, Mary could present a seminar or teaching sessions on cultural understanding, possibly an intensive preceding any future business meetings, and with summarizations attached to each meeting thereafter (with the intention of remaining on track with cultural perceptiveness). With the initial seminar or teaching session, use of the Cultural Navigator and/or the Intercultural Development Inventory (IDI) may be a priceless investment. A wonderful beginning point in knowing how to and how we do communicate is the use of the IDI. “This will produce a profile of their collective capability to recognize and adapt to cultural differences between the American members and their Japanese colleagues.” (2009) When looking at the results of the IDI, there would undoubtedly be a need for the team to: “recognize the stereotypic nature of one’s perceptions and experience of the other culture and to actively identify commonalities between one’s views, needs and goals and that of the other.” (2009) Regretfully, this is only the beginning of a long and arduous process towards being culturally grounded as polarization is on the lower end of the IDC. Another, and very practical, topic this seminar could also explain to the Acme team how Japanese businesses work, emphasizing that even though it may be frustrating and not look efficient that they are doing their best. It would be suggested that Mary, to the extent of her abilities, encourages and/or facilitates the Jaca team having a similar seminar with both teams inviting representatives from the other to provide input in order to direct the seminar but also be an integral part of the seminar itself.

Mary’s Part:
    Mary might help the company re-evaluate how they will reach their goals, and what is acceptable to both teams, and learn to acknowledge gain and success, after they have come to a greater understanding of each cultures’ thinking process. She might also facilitate an employee exchange program (an Acme team member residing and working in Japan with the Jaca team and a Jaca team member residing and working in the United States). This could help both sides be able to learn about and learn how to function with the other culture in a positive way. Aside from these specific options, communication is going to be pivotal and Mary needs to be a faciliator for this to happen. Though it can only happen if time is taken to understand the nuances of both cultures, Communication, verbal and perhaps even more important, non-verbal.

References

Japanese business culture corporate harmony and the salaryman's network when doing business in Japan. (n.d.). Doing business in Japan How to start doing business in Japan. Retrieved December 4, 2011, from http://www.venturejapan.com/japanese-business-culture-harmony.htm

Major Differences Between Conducting Business in Japan and America | Business Coaching in Japan. (n.d.). Coaching Sites Online. Retrieved December 4, 2011, from http://www.coachingsitesonline.com/business-coaching/major-differences-between-conducting-business-in-japan-and-america/Moodian, M. (2009). Contemporary leadership and intercultural competence. Thousand Oaks, CA: Sage Publications.

Moriizumi, S.& Takai, J. (2010). The relationship between Japanese interpersonal conflict styles and their language expressions. The journal of psychology,150(5), 520-529. Retrieved from Crown College library December 2, 2011.

Northouse, P. (2010). Leadership theory and practice, 5th ed. Thousand Oaks, CA: Sage Publications.

The Differences in American and Japanese Culture and Entertainment. (n.d.). Filthy Lucre | For The Working Affluent. Retrieved December 4, 2011, from http://www.filthylucre.com/the-differences-in-american-and-japanese-culture-and-entertainment

Leadership and Culture: Discussion Questions

2011-12-15T20:30:00.000-08:00

Long, but these are all of my discussion posts for the course.

Week 1

As Peter Northouse stated in “Leadership” (p. 8) the fives bases of leadership can be divided into two groups: positional power and personal power. Upon looking at the two groups, it is obvious that both rely on a balance of power and respect. As is evident today in many nations across the globe: positional power can only exist when the followers are willing to subject themselves to the authority of the leader. Similarly, followers of a leader with personal power will only do so when they are willing to subject themselves to the authority of the leader.

This brings about the second question of the week: what influences a follower to follow a particular leadership base? There is an obvious assumption (especially in light of the title of this class) that a person's culture plays a distinct role in how they accept and reject the authority of a particular leader, the issue is to then delineate what aspect of that culture is the influencer and then what is the result of said influence?

“The Warmth of Other Suns” is a book chronicling the great migration of African Americans between 1915-1975. In the selected stories of the migrants, it is obvious that life under Jim Crow laws shaped their willingness to accept (and obligatory adherence to) the leadership around them. For many, obedience to coercive leadership only existed when their fear outweighed their desire for freedom and natural liberties. When many had started to experience the “freedom” connected to migration, they started to experience expert leadership in the form of those who had migrated before them, for obvious reasons of being lost in a new world but also as a result of the culture of love and respect within the communities each came from, whether they had foreknowledge of the “expert leader” or not.

As seen in this example, it was the migrants' previous experiences of coercive leadership which drew them to expert leadership. The small uprising that led up to the migrations of many gives evidence that referent leadership is a more accurate opposite to coercive leadership as the follower chooses the leader based on their own feelings instead of the position of the leader. When looking at the African Americans who were the “bosses” in the orchards, they held legitimate positions of leadership that were generally accepted, as long as coercive leadership was not introduced. Finally, in these instances, reward leadership was skeptically followed as too often either the referent leader or the coercive leader behind the rewards would often result in a coercive leadership experience from the coercive leader (ie. punishment for uprisings or a simple lie to entice a desired outcome.)

"Does this [passage] inform us concerning how we look at each other across cultural boundaries? Does this give us different perspectives concerning what God cares about? What specific activities, based in this text, can change relationships among neighbors?"

This passage is a challenge to the understanding of the people of Judah and Jerusalem to not resist, to not wait in earnest for deliverance, but to accept their situation. It challenges them to not only endur, but to also thrive in the circumstances. In regards to how we look at each other across cultural boundaries, this passage addresses only one aspect of the Christian's response to this world, but does not state a more important command to “... keep oneself unstained from the world.” (James 1:27) What is important to see in this passage is how the Jews are simply called to live in the midst of their captors, in every sense of the word. Their lives are to reflect who they are (build houses, garden, marry and multiply) but are they are not called to interact with their captors outside of seeking its peace, which will become a source of their own peace (a difficult concept that requires more study to unpack the translation of “welfare”). This reflects what is of greater importance to God: His chosen people being pure and undefiled. This concept is exemplified in the narratives in Daniel and the choices he makes to ensure he remains clean while also engaging the Babylonian world.

Week 2

"According to this chapter, what are some of the principal differences and divisions in U.S. society? How are these similar or different to those Paul describes from the first century?"

"The differences described by Paul are very real. How do we both recognize the reality of the differences and also affirm that the gospel transforms those differences?"

The principal divisions and differences in U.S. Society (according to Branson and Martinez) are: Social, Economic, Political and Legal structures (Branson & Martinez, 2011). The similarities between what Paul describes and what is described in the text correlate as such: Economic structures to “slave of free” (Gal. 3:28) and Social Structures to both “Jew or Greek” as well as “Male or female” (v. 28).

In regards to the differences found in today's society, we need to recognize their reality and the impact they have on daily life. In a recent conversation, I wrestled with this concept and posed this question: Should the circumstances of a person impact how the Gospel is preached and is this an implication of their culture or their specific situation? In reality, there are truths of the Gospel that cannot be presented any other way. Beyond these truths comes the mode of the Gospel's presentation, which does vary from person to person and from culture to culture. Ultimately though, the message of redemption and love is the same, transcends these differences and works in the hearts of those who “... are permitted to understand the secret of the Kingdom of God.” (Mk. 4:11)

Select one of the leadership theories examined this week (Trait or Skills) and discuss the strengths and weaknesses of the theory. When have you personally experienced the leadership approach being beneficial in a leadership position?

The Skills approach to leadership finds its greatest strength in the fact that it focuses on the leader and “contributes positively to our understanding about leadership.” (Northouse, 2010). As a result, much can be learned about leadership through this approach. Possibly the greatest weakness comes from the lack of direction for application (Northouse, 2010). Not having specific application places this approach in the “That’s Good to Know” field with little that can be taken home to improve leadership.

I connect this leadership approach to the “expert power” noted in ch. 1 of the text (Northouse, 2010). When the leader knows about has the Crystallized Cognitive Abilities, they exhibit expert power and are therefore effective by their sheer knowledge. My current manager is an example of this in that his (learned) knowledge and previous work experience allows him the ability to not only manage but also lead the office.

Contingency theory is a “leader-match theory” (Northouse, 2010) where the leader is rated by a“Least Preferred Coworker” scale which is then correlated to the leadership situation to determine the leader’s potential effectiveness. The strengths of this theory are found in realizing the impact of a situation on the leader, an almost predictive ability in determining effectiveness of leaders and a recognition that not all leaders are effective in all situations. (Northouse, 2010) What this can translate to in a modern example is when a “cleaner” is sent into an organization to turn the (typically dire) situation around to a profitable one. Even though this theory has such strengths, it primarily fails to address the “why” question in looking at the leaders themselves and fails to answer what aspects of a leader with a low, middle or high LPC score are effective in each situation. (Northouse, 2010)

In regards to my personal experiences, I have seen this most notably in the history of my previous Church. After a painful and emotional Church split, a pastor stepped in who was caring and compassionate (a high LPC) but lacked task orientation. The emotional turmoil of the situation created an environment where the leader was very effective in directing the time of healing. After a number of years, the mood of the Church shifted from a time of emotional turmoil to a time of anticipation for the future, which called for the arrival of the next pastor who was very task oriented (a low LPC). As usual, this example does not loan itself to being entirely successful as the late stages and transition time of both leaders has been tumultuous.

Week 3

Select one of the leadership theories examined this week (Style or Situational) and discuss the strengths and weaknesses of the theory. When have you personally experienced the leadership approach being beneficial in a leadership position?

The Situational Leadership theory is unique and untested (Northouse, 2010) but has potential. It also seems to be a theory that requires a substantial “buy-in” from the leader as they are required to interact with each group member differently. A strength in this is that each group member will receive individual leadership based on their own needs and development. A weakness in this theory is that it is underdeveloped, having only been in development since 1985 (Northouse, 2010). As it is still in early adulthood, the theory still has room to change its mind at least one more time.

I have seen this approach as beneficial (again) in my current work environment, though admittedly, it is not universally beneficial. A co-worker and myself have very dissimilar personalities and therefore have different perceived needs from our leaders, which we do receive. This has allowed me to adjust and learn in the “S3” zone as I need more support being a relatively new employee with low directive as I have performed many of the tasks before, while my co-worker operates in the “S4” zone as she has been an employee for many years and has established relationships while also knowing her job well.

Read Matthew 5:1-12. Reflect on the Bible Study on pages 124-125 in Churches, Cultures & Leadership. Respond to questions 1, 2, and 3 in this discussion forum.

"What are the principal "languages" defining reality for us today? How do they shape our definitions (our hermeneutics) of what is real and important? What "blessings" do they offer?"

"How does the Sermon on the Mount challenge the blessings offered by our society?"

"In what ways do we see churches living according to the language of our societal context? And what are churches doing that reflect a different hermeneutic, like that of the Beatitudes and the Sermon on the Mount?"

1) The principle language defining American reality in the 21st century is that of greed and envy. (Ramsey, 2011) In the daily news, there is a constant reminder of this language with every report starting with “Occupy...” When looking at this language, it is easy to allow our own definition of what is real and important to at least allude to possessions, portfolios or jobs, which act more as anchors than blessings.

2) The Sermon on the Mount challenges these very blessings by reminding us to not only be content, jealous or envious, but to also seek poverty (Matt. 5:3). This might not be a universal call to poverty, not all are able to follow in the path of St. Francis of Assisi (Robinson, 1909), but it is a call to forsake possessions for the greater blessing of the Kingdom of Heaven.

3) A trip to Zambia has shown me the most regarding how Churches (especially those in the US) are living according to the language of our societal context. When an usher brought a worn out bill back in stating that the money wasn't even good for a prostitute, it made me think about building projects, dressing in my “Sunday best” and other uses of Kingdom resources not accomplishing “Kingdom work.” A sermon I recently heard began with this question: “What would we do if someone just gave us $10,000,000?” Regretfully, my mind immediately went to the Church building, which is only marginally “Kingdom work.”

Click here to read an interesting blog by Dave Ramsey re: Occupy Wall Street.

Week 4

When could you, as a leader, apply one of the theories examined this week in your organizational setting? Provide a specific example.

Looking at the Path-Goal theory, I understand Northouse's assessment of its complexity (2010), and see the lack of full application as a result, but I also see that this theory could be useful in working with the work-study student at my office. Nick's role has been primarily mundane data entry/programming (he is a computer science major at a local university) with a few ringers thrown at him for kicks. Within this, his task characteristics are a combination of the complex and the mundane. His characteristics would resembles a need for affiliation. This would then point to a subtle blend of directive and supportive leadership behavior.

The strength of directive leadership within the situation lies in the mood and pace of the office. There are few who have taken the time to fully instruct Nick in the task at his hand. Adding this to his analytical mind and need to understand his duty, there is a distinct need for direction. The strength of supportive leadership lies more in his personality and situation in life. I has become very apparent that Nick's course load is demanding this semester. He is also more than 300 miles from his home/family and about to turn 21. These are not very trying factors, but combined, they create an opportunity for him to not be certain in every situation, especially when he is the new guy in the office. Therefore, he is in need of supportive leadership.

Read 1 Corinthians 12. Reflect on the Bible Study on pages 156-157 in Churches, Cultures & Leadership. Respond to questions 1,2 and 3 in this discussin forum.

"How might Christians from individualist or collectivist cultures understand the concept of spiritual gifts differently? Why?"

"What are the advantages or disadvantages of reading this passage from an individualist perspective or from a collectivist perspective? What do we learn and what do we lose from each type of reading?"

"How does the concept of body challenge a church in the U.S. individualistic culture? What challenges does this imply in a church that mixes persons from both perspectives?"

When looking at this passage, I feel the internal conflict Paul speaks of in Romans 7 (I do not do what I wish to do, I do the very thing that I hate). I see that the gifts are obviously for the edification and service of the entire body, yet as a person fighting my individualistic worldview, I want to be the eye or I want to be the hand that either directs or does the work. In truth, I can almost feel justified as Paul commends the Church in Corinth to earnestly pursue the greater gifts. The conflict comes in humility. I need that, it needs to be more of me as being in a place of humility breeds an ability to be in a better place of servanthood. Reading this from a collectivist perspective would allow me a better opportunity to see that the situation is not about gaining glory, nor is it about making sure the task is accomplished for me, but that the group honors God and that the collective benefits from the completion of the task.

If a person were to look at the Churches in today's culture, it would become obvious that there is in fact little mixing of collectivist and individualist perspectives. One “Church” prominent in particular emphasizes the importance of the individual in the weekly sermons, podcasts and books written by the pastor. In reality, the body holds no individual members, it is a collective (resistance is futile...). If I stub my toe, my brain receives and translates the message and sends it back as a throbbing pain in most of my foot. If a Church experiences the pain of one member's negative attitude, the message is carried beyond just that person. Similarly, if a Church experiences the pleasure of a Spirit-filled Bible study and time of prayer, the entire body receives the message.

Week 5

What role does intercultural communication have in the LMX Theory of leadership and the Transformational approach to leadership? Please provide a specific example to support your response.

Communication is the most important form of interaction between people, especially since communication is interaction between people. The monotony of this statement is designed to illustrate the inability to remove communication from every aspect of life, which makes it so much more important to know and understand as a leader. Both the LMX theory and Transformational approach to leadership are entirely reliant upon effective communication from the leader. When this is the case, an accurate knowledge and respect for the follower (including their culture) is essential. In fact, the intercultural communication is the basis upon which the LMX theory and the Transformational approach live.

In the LMX theory, the emphasis is placed on an “in crowd” and an “out crowd.” As Northouse (2010) states, this theory does not enforce keeping these crowds separate, but it does recognize their existence. He even states the danger of this theory in the criticisms: “Our culture is replete with examples of people of different genders, ages, cultures, and abilities who have been discriminated against.” (2010) When positive intercultural communication is not the foundation on which the LMX Theory is placed, there is a high probability for the “out crowd” to be further alienated based not on the follower's response to the organization, but on the leader's response to the follower.

In the Transformational approach, the same foundation is required as there can be a greater risk of the leader's charisma influencing the organization in a negative way. Northouse uses Adolf Hitler and Saddam Hussein as examples of transformational leadership taken in a very negative direction, citing the term: “pseudotransformational leadership.” In this approach, the experiences and interests of the leader have a great tendency to clash with those of the follower, potentially as a result of differences in cultures.

"Jesus introduces a matter of objective reality (the barriers of culture biases) that will shift the communication concerning both subjective and social worlds. Discuss how this opens the opportunity for 'communicative competence'."

"Jesus told a parable to change the conversation. What role does this play in the overall pursuit of good communication?"

The paradigm shift Jesus introduces in Luke 10 is centered around the goals of the lawyer (and Jewish society at the time). It takes more than looking at the requirements for inheriting eternal life and assessing one's own competency (a morphed version of objective reality that more closely resembles subjective reality), but translates into selfless action (addressing the need for social reality). When the Samaritan is offered as an example, his objective reality has been subjectively translated by the Jewish audience as inferior and dirty while his social reality is what speaks and therefore translates the subjective reality. The risk here following the logic in a round without recognizing that communicative competence is seen in the people of the parable and their reactions: those whose objective and subjective realities are similar respond socially in an obviously improper way while the one whose realities should be dissimilar responds in a way that exhibits communicative competence and therefore challenges the lawyer and Jewish audience to pursue it themselves.

The parable Jesus tells is similar to a modern-day illustration one might hear in a sermon or speech. When a particular topic is somewhat confusing or there is a simple need for an opportunity to “wake up” the audience, an illustration is a common tool utilized. As Jesus was answering the lawyer's question, there was an obvious need within the lawyer to justify himself (10:29) within the context. This shows the need for Jesus' parable to illustrate what the Shema looks like. He drew upon common knowledge within the Jewish culture to communicate what love looks like.

Week 6

What are some challenges that the leader will face in both Authentic Leadership and Team Leadership? Provide specific examples to support your response.

When looking at Authentic leadership, it is easy to find excitement and allure, not only to be an authentic leader, but also to have an authentic leader to guide one's organization. This is a worthy goal, but regretfully one that might be akin to grasping water or (possibly worse) creating synergy in a work environment. More on synergy will be discussed later, but it is important to realize that an authentic leader is difficult to foster, especially within oneself. The definitions Northouse (2010) provides for the authentic leader all point to the leader having high morals, being self-aware, and having positive psychological qualities. Being a fallen man myself, I know I do not fit this standard, no matter how hard I try, for I do not do the things I want to do, but I do the very things that I hate.

As alluded to previously, the Team Leadership approach will experience a similar difficult as it seems to attempt to create the elusive synergistic work environment. The factors limiting this approach are similar to those limiting Authentic Leadership, but multiplied as it is not just the leader who is fallible, but also the work force or “team” themselves as they are at a minimum a part of the monitoring process. Aside from this, there is also the sense that the leader takes on more of a role of managing the people and situation than a role of developing vision, mission, etc. This limits the leader and therefore could hinder the team.

"This awareness, understanding and evaluation eventually spread from some group of Hellenists to the ears of the Twelve. Their own understanding and awareness led to an experiment. Describe major elements of their approach and discuss what you believe was important as well as the basis for your views. (Note what the Twelve valued and discuss the power dynamics of the story.)"

The major elements of the disciples' approach contain an obvious awareness as the disciples learned of the problem, with an immediate understanding as well as evaluation as the twelve said: “It is not right that we should give up preaching the word of God to serve tables.” (6:2) This level of understanding betrays perhaps a root of the greater problem of Hellenistic widows not receiving food: the twelve did not see it a worthy of their time. Perhaps I am reading into this, but the language does lend itself to such an interpretation. In addition to this aspect of the evaluation, there is also wisdom in seeing a need for and setting forth requirements for men to lead this ministry. Their greatest strength lies in these requirements, which resemble those Paul relates to Timothy. As for experimenting, this step seems to be neglected to move straight to commitment. This commitment did reshape the Church and was directed towards the people and their ways of life.

Week 7

In pursuing leadership opportunities, what challenges do women often experience as a result of their gender? Refer to the Leadership Labyrinth. How can women successfully navigated these challenges? (Ladies if you feel comfortable please share personal examples and ways that you have navigated those challenges.)

Leardship Labyrinth- Human Capital Differences: The reason women face challenges in pursuing leadership opportunities might be explained in the very words Northouse (2010) uses in attempting to debunk the Human Capital concept. After stating that: “... a common explanation... is that women are more likely than men to quit their jobs, [though] there is no consistent research evidence to that effect”, he immediately states that: “... there is evidence that women are more likely to quit for family-related reasons.” In my very limited experience, I would agree with the latter statement. Two of the women in my office have done just that and have returned to positions where they “... self-select themselves out of leadership tracks by choosing 'mommy track' positions.” Both have stated their accepting the positions because they receive summers off without being teachers. My own wife has chosen to leave her career at a university in order be a homemaker.

Leadership Labyrinth- Gender Differences/Prejudice: Perhaps the greatest hindrances related to gender differences is stereotypes and biases held by the general public. In this sense, there is a fight against the previous millennia. Women's liberation and rights have come to the forefront within the last 150 years (admittedly this was obviously not the start). Even now, there are still many nations and cultures who do not hold women with the same esteem that even the US does, especially since 1913 and women's suffrage. Paul might have the best advice for women to successfully navigate these challenges: “Let no one despise you for your [gender], but set the believers an example in speech, in conduct, in love, in faith, in purity.” Though great liberty has been taken with this verse, I believe the principle is relevant.

Conclusion: There is a difficult balance between understanding the Biblical stance on women in leadership and its application beyond the pulpit. The question stands: Should women be in any leadership role but the pulpit? I believe the Bible is clear about women in ministry, but serve under a female director, executive director and superintendent within my school district. I know that my personal experiences and conservative upbringing have negatively shaped my initial reaction to women in leadership, but I also know that God has used women placed in leadership roles over me to greatly shape me.

Read Revelation 7:9-10. Reflect on the Bible Study on page 234 in Churches, Cultures & Leadership. Respond to questions 1 and 3 in this discussion forum.

"How do we envision what God is doing in the world in relation to human diversity? How does this perspective affect what I want the church to look like?"

"How does this vision affect my understanding of what intercultural church life should look like?"

Here is where I will show my true colors and disagree with Branson and Martinez (2011). I do believe that the diversity in this world is beautiful and that God has created all to be equal. I do believe that each culture reflects the rich and beautiful history of its ancestors and they play a significant role in shaping beliefs, customs and practices which need to be acknowledged, respected and embraced.

I do not believe the Church will be diverse. I previously related one of the most profound moments of my life as a believer standing on the side of a Hungarian highway picking up trash with a man I could not understand, nor was I understood. What we did understand was that we both worshiped the One True God and that was more than enough. If “when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven,” (Mark 12:25) then why would there be Jew or Greek, Caucasian or Hispanic? When this truth is realized on earth, diversity within the brick and mortar Churches will arrive naturally.

Captured By Grace: No One is Beyond the Reach of a Loving God

2011-11-17T16:57:00.001-08:00

"Amazing grace, how sweet the sound that saved a wretch like me
I once was lost, but now am found - was blind but now I see."

    Dr. David Jeremiah uses powerful and personal images to illustrate the grace of God and how we can experience that grace in our personal lives. One of the clearest examples is the love of the 'prodigal' father ('prodigal meaning abundant, lavish, giving) as he receives his wayward and undeserving son back into the family. What a definitive picture of the amazing grace of our Heavenly Father!!

    The reader is cautioned about 'cheap grace' and our human tendency for self-delusion regarding personal sin. The gift of grace is free but changes may come slowly.
The wonderful thing is that with God's grace, we can walk through any trial imaginable sustained by the amazing grace of God.

    Each chapter closes with "Moments of Grace", presenting a challenge to each reader..... a 'now what?', so to speak. Without this aspect, one could read the chapter, think about it and go on with life as usual. Not so, if one takes the challenge seriously.

    I plan to re-study this book as I seek to walk in God's amazing grace!

Remember, Remember...

2011-11-06T17:17:00.000-08:00

Recently, I have been pondering the 5th of November. It seems that the tumultuous times we live in have me wondering what this date means to us today. We are surrounded by people rising against injustice (perceived and actual) in a few ways, the most regrettable seem to also be the most effective.

So, I sit here (again in my pajamas) pondering the state of our State and can't help but wonder, what would it take to "fix" our nation and what does "fixing" it even mean?

Really, these are rhetorical questions that point in only one direction: a greater hope.

P.S. Again, the links are pivotal.

4th of July!

2011-10-11T19:54:00.000-07:00

What better way to celebrate America's Independence than with a road trip to the motherland? If any Canucks are going to be between Spokane, Lethbridge, Banff, Edmonton, Lethbridge and Spokane June 30th-July 8th, let me know!

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Churchhood, Jobhood and Studenthood

2011-09-18T12:00:00.000-07:00

It has been just over a year since we felt God calling us to lay ministry, a year and a day since He confirmed it undeniably, three weeks since He gave us direction to go back to school, one week since I started a "real job" and two hours since we became members of Christ the Redeemer Church.

Needless to say, life has changed as we have known it over the last little bit, and now we find ourselves in a unique place.

In regards to jobhood: I have a "real job (Program Support Technician Specialist with Spokane Virtual Learning, Spokane Public Schools). I am thankful that God has provided for us in this way. He has blessed us with this job that I have honestly taken it for granted as the job itself is not one I have been thrilled to accept. Regardless, it is an amazing blessing I need to acknowledge and give thanks for continually. It is also an opportunity for me to gain valuable experience for future employment and it is an opportunity for me to share Christ in ways the "Christian workplace" I have been immersed in has not facilitated.

In regards to Churchhood, we are officially members now, and we are stepping into ministry. Oddly, we are on the Sunday School teaching rotation for 3rd-5th graders. It has been amazing to see how God has lead us in "picking" our own Church, feeding us in the body and given us opportunities to share the Gospel. We are ecstatic to be chosen to spread the Gospel.

In regards to studenthood: I am finishing my MA through Crown College. My first class back starts next month. I am excited and a little anxious to see how studies work in life when I'm not in ministry and working a second job. When I am done with this, I will be technically able to teach at a college, which is what I want to/feel called to do when I grow up.

In other news, God has been working a great healing in my life. I am relying on Him and I am finding out that my identity is directly related to the person of Jesus Christ and the Truth of the Gospel. I am also hoping to kill Bambi's mom this season with a new hunting buddy from Church.

Class of a Different Class

2011-07-09T11:39:00.000-07:00

Well, another milestone is looming upon me these days: my 10 year high school reunion. In regards to age and its continual onset, this is a minor reminder. In regards to thoughts and feelings of the past, it is difficult.

You see, I am faced with three realities in regards to my time roaming the halls as a Chief. On the one hand I see my friends, youth group and Upper Goose Lake. On the other I see the pain and humiliation which also defines these years, with the authors who don't fully know their roles (or maybe they do and are therefore sadistic, if even mildly) they played. Then on the one foot (left and keeping my incisors company perhaps?) I see how I was an author of such pain, humiliation and general annoyance to the masses.

These realities bring me to some conclusions. In regards to the friends who were co-conspirators in worship, TP and harmless fun; I realize I miss them and our time spent with fewer cares. Be it the crane over the canal at Fode Farm, "Little Truck" races and rivalries with el Guapo or a youth group version of the drinking games Jeremy knew before his radical encounter with Christ, they were great times. And as I look back on them now, the petty rivalries and the subtle differences which enveloped the views of our microscopes seem trivial and essential as they formed us.

Upon examination, it is apparent that the reality of the pain and humiliation has continued to burden the dialogue running between my ears these ten years. I am not seeking to delve into a "poor me" sort of message with this, but I do seek to honestly state how the laughs, the rumors and blatant words accosting me as a person shaped and shape me. I can think of a few relationships in college that were sabotaged (at least in part) through my perceptions and experiences. What I take from them is a deep sense of paranoia and no desire to see many of the authors... at least not in the near future.

The last reality I have only recently faced has been my own behavior. To put it mildly, I believe I was an ass to many. In my quest for the elusive "popular" title, I proved unkind to some of the very friends I needed. To those who had that title (looking back now, I see the title in the same light as unicorn-turtles, flying carpets and political reform), I was at the very least annoying, at most biting, manipulative and rude. When I am faced with this reality, I take joy in the work God has done in me and seek forgiveness.

When I take into account these three realities and think of my reunion, I think of another element: my shame. You see, God has been doing a mighty work in me over the last number of months. For as long as I could remember, I have had the goal of youth ministry. I have known this was what God has called me to and I have pursued this as not only a calling, but a vocation. Obviously, the vocational aspect has changed, leaving me in a job that will provide neither esteem nor riches. With this, I find myself avoiding questionnaire soliciting information on my whereabouts, occupation and position in life. This is where God has been shaping me and reminding me that my identity is not in what I do or what I drive (though, my truck is pretty awesome with its CB and AM radio). It isn't even enveloped in something that no one else from my class has: my Smokin' Hot Wife, my beautiful Sweet P and my Little Man. No, my identity is in Christ, my success is in His eyes and my worth will not be known until Glory.

All of this rambling makes me stop and think. Makes me wonder what the festivities might look like and if I should attend. When I boil it down, I know I don't want to, which is a direct result of the second reality I face. Each of these realities might be addressed via the modern phenomena of Facebook, this is what sparked these thoughts and feelings in the first place (through the reunion group and random "friending" by people from the second and third realities). It might work.

More Than a Tree

2011-05-07T19:54:00.000-07:00

According to Wikipeidia (a collaboration of the best minds in the world, as Mr. Scott tells us):

Oaks have spirally arranged leaves, with a lobed margin in many species; some have serrated leaves or entire leaves with a smooth margin. The flowers are catkins, produced in spring. The fruit is a nut called an acorn, borne in a cup-like structure known as a cupule; each acorn contains one seed (rarely two or three) and takes 6–18 months to mature, depending on species.

Oaks are also symbols of strength and endurance, as evidenced by the fact that fourteen nations (including the US of A) claim it as their national tree. Oaks are also beautiful, arguably the most beautiful deciduous tree, with its unique leaf shape and beautiful fall foliage.

Oaks have also had a curious place throughout Scripture. Not only did Jacob bury the idols of his house under an oak, but Joshua also erected a monument under one to be a sanctuary of the Lord, Absalom caught his head in an oak and Rebekah's nurse was buried under one. These references are trivial in comparison to another:

The Spirit of the Lord God is upon me,

because the Lord has anointed me to bring good news to the poor;

He has sent me to bind up the brokenhearted,

to proclaim liberty to the captives,

and the opening of the prison to those who are bound;

to proclaim the year of the Lord's favor,

and the day of vengeance of our God;

to comfort all who mourn;

to grant to those who mourn in Zion-

to give them a beautiful headdress instead of ashes,

the oil of gladness instead of mourning,

the garment of praise instead of a faint spirit;

that they may be called oaks of righteousness,

the planting of the Lord,

that He may be glorified.

Isaiah 61:1-3

This passage has spurred me on, especially in the last few years. It has been a call on my life, and a call on my family. As such, we took a step in our time of healing, in this land between, and planted a Northern Red Oak in our front yard, so that He may be glorified in our life.

Our Oak tree, after a couple years, it should grow one or two feet a year.

If this weren't digital, I would write the date and ages of the kids on the back for Gramps.

Goodbye...

2010-09-29T14:09:00.000-07:00

Hello Family!

As most of you know, Becky and I have felt God leading us to serve Him as lay ministers, as opposed to vocational ministers. Therefore, I sit here, in my mostly cleaned out office and find that I am caught between two overwhelming emotions: hope and sorrow. As I think about it, pray about it and seek God in this time, I realize that both are good and healthy emotions, ones that are encouraged in Scripture.

Romans 5:3-5 states: “More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.”

I look at this time in my family’s life and I see some suffering coming in the form of mourning. Our relationship with you, the family of Garland Church is changing. For some of the individual relationships, they will truly cease, others will simply change in description alone while many will be somewhere in between. This is an obvious reason to mourn, but it is not necessarily bad.

When it comes to the hope that I feel and am promised in this passage, I think about the God we serve. He is such a great Guy, don’t you think? His plans are far greater than our own. When I think specifically about the relationships here, I know that He has others in store for the youth and children’s ministries that far surpass Becky and me. He has plans that I could never even start to understand. When I think about my family’s life, I have hope because I know that God has and will take care of us.

For all of our married life, Becky and I have claimed “Great is Thy Faithfulness” as our theme song. He always has been. We have never missed a payment, always had a roof over our head and never gone to bed hungry (I have even added some pregnancy weight that just won’t go away by itself…). So, I have hope that whatever the journey God is taking us on, He will be faithful.

I know that God’s faithfulness isn’t just for my family; He is ready for you to see His faithfulness, so rely on this hope and know that God is ready to pour out His love into your hearts.

As for my family and I, I want to say “Thank You” for representing Christ in our lives. We have loved serving you, worshipping with you and calling you “family.” Our love for you will always be in abundance.

Humbled by His grace,

Matthew g Prior

Dear Garland Church Family...

2010-09-19T12:35:00.000-07:00

Hello Garland Family;

    Becky and I would like to take this moment and tell you what this family means to us: alot, so much more than we can really say. You have loved us, welcomed us and cared for us. We have loved you and have considered you to be part of our family; Kate has a few boyfriends and Micah has a few girlfriends out there even. That is what makes this so difficult: we feel God calling us from vocational ministry to lay ministry. What this means is that we feel God has equipped us to serve Him better as volunteers than as paid staff. Our last day on staff here at Garland will be September 30th.
    We want to make sure you as a congregation know and understand that we are not leaving out of anger in any way. We also are not being asked to leave because of improprieties on our part. This is a mutual decision between the Leadership Board and ourselves, and we are excited for what God has in store for us. With that being said though, this hasn’t been easy. We have agonized, prayed and fasted over this decision and know this is what God has in store for our family.
    We ask that you rejoice with us and send us out on the journey God is taking us on and weep with us because this is not easy, even with His call being so clear. We love you guys so much and cherish your prayers and friendship.

Humbly,

The Prior Family

Plan B

2010-08-10T16:23:00.000-07:00

Plan B: What Do You Do When God Doesn't Show Up the Way You Thought He Would? By Pete Wilson

In this book, Pastor Pete Wilson seeks to help the reader grasp life and where it leads. Through the experiences of his friends and himself, he relates Biblical stories and truths to the fact that life never seems to end the way it’s planned. Without giving “pat answers,” he helps the reader examine their situation, compare it to another’s and seek understanding for where their life is headed and where God is as they walk the journey. His conclusion and coordinating exhortation is good and challenging while the path he takes to get there is designed to challenge and prod as well.
I have never really claimed that a book has “changed my life” before, but am dangerously close to doing that now. Pete’s words spoke to me, especially to my life right now. I found myself broadcasting his message to friends, mentors and family before even hitting the halfway point in the book. I would highly recommend this book to anyone who is in a time of transition, tremendous pain or simple change. This was a great book that I have already lent out to my father in law!

Where Will You Be in 2012?

2010-08-02T07:18:00.000-07:00

Will the World End in 2012? (A Christian Guide to the Question Everyone is Asking About) by Raymond Hundley

This book assesses many of the views and scenarios of how the world will end, specifically in 2012. There are some views presented which are downright preposterous while others might leave a person wondering whether the ash or the lava will consume them. As a whole, Dr. Hundley presents a myriad of theories and honestly attempts to assess each without a Christian bias, though there are times his faith is very evident. The conclusion and premise of the book is where his faith is most apparent, but that is the point.

As a whole, I give this book a 2.5 out of 5. Dr. Hudley’s presentation of the topics and scenarios seems underdeveloped at times. His attempts to be unbiased also leave some of the assessments not making much sense. To the learned Christian reader, his conclusion is not very challenging as most of its content can be found in Sunday School Curriculum. Aside from these, I did learn quite a bit in these pages and even got a little startled about possible natural disasters even in my own backyard. Check this book out from the library.

I review books for Thomas Nelson Publishers and received this book for free to do so.

Alone

2010-07-30T14:33:00.000-07:00

When it comes down to it, this is where I'm at. A couple weeks ago I was at Sr. High Camp and while we were singing, there was a song about running into God's arms. As I stopped and pondered the lyrics, I realized that I didn't know how. Through multiple jobs, children, studies etc., I have gotten a point of auto-pilot. I don't like this point and don't know what else to do than to hold onto God's promises while I stand.

But if we look forward to something we don’t yet have, we must wait patiently and confidently.) And the Holy Spirit helps us in our weakness. For example, we don’t know what God wants us to pray for. But the Holy Spirit prays for us with groanings that cannot be expressed in words.
Romans 8:25-26

Speak for me Holy Spirit.

NEW LEAF.

Modern Thinker's Creed

2010-06-25T17:14:00.000-07:00

by Steve Turner

We believe in Marx, Freud,and Darwin We believe everything is OK as long as you don’t hurt anyone to the best of your definition of hurt, and to the best of your knowledge.

We believe in sex before, during, and after marriage. We believe in the therapy of sin. We believe that adultery is fun. We believe that sodomy’s OK. We believe that taboos are taboo.

We believe that everything’s getting better despite evidence to the contrary. The evidence must be investigated And you can prove anything with evidence.

We believe there’s something in horoscopes UFO’s and bent spoons. Jesus was a good man just like Buddha, Muhammed, and ourselves. He was a good moral teacher though we think His good morals were bad.

We believe that all religions are basically the same-at least the one that we read was. They all believe in love and goodness. They only differ on matters of creation, sin, heaven, hell, God, and salvation.

We believe that after death comes the Nothing Because when you ask the dead what happens they say nothing. If death is not the end, if the dead have lied, then its compulsory heaven for all excepting perhaps Hitler, Stalin, and Genghis Kahn

We believe in Masters and Johnson What’s selected is average. What’s average is normal. What’s normal is good.

We believe in total disarmament. We believe there are direct links between warfare and bloodshed. Americans should beat their guns into tractors. And the Russians would be sure to follow.

We believe that man is essentially good. It’s only his behavior that lets him down. This is the fault of society. Society is the fault of conditions. Conditions are the fault of society.

We believe that each man must find the truth that is right for him. Reality will adapt accordingly. The universe will readjust. History will alter. We believe that there is no absolute truth excepting the truth that there is no absolute truth.

We believe in the rejection of creeds, And the flowering of individual thought.

If chance be the Father of all flesh, disaster is his rainbow in the sky and when you hear

State of Emergency! Sniper Kills Ten! Troops on Rampage! Whites go Looting! Bomb Blasts School! It is but the sound of man worshiping his maker.

Incarnation Debate

2010-05-23T22:55:00.001-07:00

When it comes to knowing God, man is at an incredible disadvantage. Though man was created in God’s image (Genesis 1:26), that image is not “all inclusive,” if it were, the debates regarding who God is, or even if He exists would not have taken place. If man were made completely like God (save that troubling aspect called “deity” of course), he would be able to look at himself and discover who God is, how He is formed and what this “Holy Spirit” is supposed to do. Alas, man was created in God’s image, but still has obvious limitations. The truth of the matter is that this is not a bad thing. The mysteries and depths of every question regarding God and who He is, is part of His appeal. The difficulty of this situation becomes more evident when someone who is willing to blindly believe is confronted with questions they have not answered about this mystery. What is a person to do when this happens? Should they respond with a typical “Sunday School” answer of: “I believe because I have faith”? When it boils down to it, the truth is that there is no easy answer, but the mystery must be explored, at least to an extent, while still holding onto that blind faith. In regards to the specifics of who God is, the person of Jesus Christ, the so-called “Logos” or “Son of God” has been the most explored and debated part of this mystery. The debate regarding the Incarnation has been one where over thinking and attempts to put the mystery of the Gospel into human terms has taken the forefront while its truth and life-saving power has been neglected.

In tracing the debate that has lasted throughout the ages regarding who Christ is, one might receive a headache and quickly find themselves in the fetal position. It is confusing to say the least. There is no easy way to explain every conflict and difference of opinion, but looking at some of the ecumenical councils can shed light upon the major debates. According to Bruce Shelley, the Council of Nicea declared Christ to be fully divine. (Bruce L. Shelley, 2008, 114) What led up to this declaration was a man named Arius. Arius was the father of Arianism, which chiefly declared that God created the Logos, and the Logos was eternally subordinate to God. (Roger Olson, 1999, 142) By stating this, Arians were declaring that the Logos was not fully God. He was fully human. What lies behind this statement is a long-held philosophical thought that God is immutable, unchangeable and not passionate. Oddly, the “other side” of the debate rooted their beliefs in this same thought. (Olson, 1999, 143) The way the Arians interpreted this is that God could not suffer and die on the cross; therefore God could not be in the person of Jesus Christ. They would use the Greek word “homoiousios” which means “similar.” It would be used describing the person of Jesus Christ as being of a similar substance of God, but not the same. To them, the entire salvation of man depends on this term. As stated by Olson:

First, God is by nature removed from creatureliness, and if the Logos became human in Jesus Christ, he must be a creature. Second, salvation is a process of being joined with God by grace and free will, and if Jesus communicates salvation to us, it must be something he accomplished by grace and free will in a manner that we can emulate; and if he was God, then salvation would not be something we could accomplish. (Olson, 1999, 147)

Jesus had to be human. If this were not so, man (a human) would not be able to be like Jesus and would therefore be unable to achieve salvation.

Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives. For assuredly he does not give help to angels but He gives help to the descendant of Abraham. Therefore, He had to be made like his brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted. (Hebrews 2:14-18)

Within this lengthy passage, the humanity of Jesus is shown to be essential for Him to be able to be the sacrifice for all. His ability to be tempted is also brought to the debate as it points to His humanity. Historically, this view was then countered by the “Two A’s of Alexandria.

To rebut Arianism came two men: Alexander of Alexandria and Athanasius of Alexandria. These men largely held to the same thoughts in regards to why Arianism is heretical. As the Arians utilized the word “homoiousios,” these men used the word “homoousios,” with means “same.” Their stance was that the Logos and God were of the same substance, not just similar substance. There is an obvious and great difference between what amounts to one English letter. According to their argument, if “similar” were used instead of “same”, then God would have to have changed. As stated earlier, both sides of this debate had the same premise for their argument. As “The A’s” used this, they argued that for God to create the Logos, He would then change from not being a Father to being a Father. “Alexander turned the tables on Arius and charged that he in effect denied the immutability of the Father by saying that he was not always Father but only became so by creating a son.” (Olson, 1999, 148) Again, Athanasius’ argument is virtually identical: “The heart of the argument is that if the Father is God, then the Son must be God as well, for otherwise the Father would have changed in becoming Father.” (Olson, 1999, 168) These arguments have held out and eventually prevailed over the Arian argument in creating orthodoxy. Like Arianism, the second part of their argument also has ramifications in salvation. To “The A’s”, salvation is only possible through divinity. “For only if Jesus Christ is God are we saved.” (Olson, 1999, 150) This brings to light the aspect of the Logos that Arianism is quick to deny: He is fully divine. Athanasius argued this point well (and correctly) in equating the ability to “undo sin” with divinity. “Only God can undo sin and bring a creature to share in the divine nature.” (Olson, 1999, 169) Matthew 9:5-6 states this well: “‘Which is easier, to say, “Your sins are forgiven,” or to say, “Get up, and walk”? But so that you may know that the Son of Man has authority on earth to forgive sins’- then He said to the paralytic, ‘Get up, pick up your bed and go home.’” Both of these arguments may be seen as just different from Arianism’s point view, but which one can be declared truth? Alexander’s use of the Gospel of John and apostolic writings gives him (and thus Athanasius) the upper hand. In this, he states how John 1 speaks of the Logos being “’in the beginning with God’ and the agent of God in all creation.” (Olson, 1999, 148)

The next great debate has two players: Nestorius and Cyril. These men debated the idea of Christ being one nature or two. Nestorius knew that there was more to Christ than just His humanity, but saw the two natures co-existing as different natures as opposed to completely unifying. He challenged Cyril with the question: “How can you say that Jesus Christ is both truly God and truly human if you deny that he was the union of two different natures?” (Olson, 1999, 215) Though all of Nestorius’ arguments were what Cyril responded to, it is Cyril’s arguments that hold the greatest impact on orthodoxy. This debate culminated with the Council of Ephesus, where the unified person of Christ was declared. What Cyril did was bring to the debate a term called “hypostatic union.” This is the “union of two realities in one hypostasis or personal subject.” (Olson, 1999, 219) In regards to explaining Jesus and who He is,

Cyril proclaimed, “that the subject of the life of Jesus Christ was the Son of God who took on himself a human nature and existence while remaining truly divine.” (Olson, 1999, 218) With Cyril’s writing the debate finally hit the home stretch. Christ was no longer declared “fully God” without His humanity, nor was He declared “fully human” without his divinity. This debate still had much to go through, but what was left equated to loose ends being tied together, which mostly occurred at the Council of Chalcedon.

At the Council of Chalcedon, re-affirmation was made regarding Christ being two “whats” and one “who.” The heart of their definition is this: “... we should confess that our Lord Jesus Christ is one and the same Son; the same perfect in Godhead and the same perfect in manhood, truly God and truly man...” (Olson, 1999, 231) This definition is further clarified by Olson when he says: “Jesus Christ was and is God with a human nature and not a man elevated into a special relationship with God or a hybrid of God’s being and human being.” (Olson, 1999, 234) What required this conclusion was a man named Eutyches whose idea on how Christ’s two natures came together is explained by Grudem as such: “An analogy to Eutychianism can be seen if we put a drop of ink in a glass of water: the mixture resulting is neither pure ink nor pure water, but some kind of third substance, a mixture of the two which both the ink and the water are change.” (Grudem, 2004, p. 556) This view essentially stripped Christ of both His deity and his humanity, leaving something akin to a liger: a contrived and man-made being. Looking to Scripture, a familiar passage found in Philippians 2:6-8 shows the two natures of Christ as they interacted with each other:

…although [Christ] existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself…”

This cleared up the debate (for the most part) of who the Logos is and how He is connected to the man Jesus Christ.

Having affirmed the Incarnation, it is essential to understand why this was required. Isaiah 53 gives the greatest explanation to this point in its entirety, some key snippets will be examined here: “Surely our grief He Himself bore, and our sorrows He carried; yet we ourselves esteemed… but He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed.” (v. 4 & 5) In this, we see that Christ’s deity and place as sacrifice was required to open the “channel” required to accept God’s forgiveness. Paul explains this in very simple terms in his first letter to Timothy: “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time.” (I Timothy 2:5 & 6) The incarnation is pivotal in realizing and experiencing salvation through Christ’s sacrifice.

Additional aspects of the incarnation that are commonly pondered are: Christ’s virgin birth, the temptation He suffered and His death; each of these topics point to a delicate dichotomy balancing His humanity and His deity. With Christ’s virgin birth, His humanity is showcased in the fact of His being born, an obvious human trait (Luke 2:1-20). On the opposite side of this is Christ’s deity shown through His immaculate conception (Luke 1:26-38). Again, Christ’s time in the desert and the temptation that ensued shows that He was tempted, He did endure even Satan’s best efforts. Through this time though, He resisted the Devil and did not sin (Luke 4:1-13). Lastly, Christ’s death (John 19:30) reveals His humanity while His resurrection (John 20:1 & ff) reveals His deity. These examples reveal Christ’s humanity and deity as they came together. Within these examples there are also examples of how necessary the Incarnation is for salvation.

In ministry, the Incarnation is the pivotal tool required. The danger in this is that too often, the Truth of the Incarnation is too common, it is taught from the earliest of ages and it becomes little more than rote for the masses. The issue in this is not the Incarnation itself; it is the inability for it to be seen as something more than a simple fact. What is the solution to this issue? In truth, there is none. The sheer importance of Christ’s incarnation makes it an issue not to be ignored. Instead, it is important for the Incarnation to be broadcast repeatedly and, when possible, in unique ways. The Incarnation (epitomized in the Cross) is the central point within a Christian’s walk.

In regards to the significance of the Incarnation debate, it’s two-fold. Yes, much of what is now known and has been figured out is important. Salvation does lie with the question of whether the Logos was created by God or not (his divinity). Whether Christ was two natures in one person and what that looks like is important as well. Overall, the Incarnation debate is doomed; it is impossible to fully explain in human terms something that is Divine. God is much bigger than any word man can define. Lying below the surface of all of the debates regarding the Logos there is a message of hope. There is the Gospel, the Good News that there is a God who wanted to bring people to Him. In order to do that, the Son of God came to earth and died. In this, is the truth and life-saving power that has too often been neglected in the Incarnation debate.

REFERENCE LIST

Grudem, W. (1995). Systematic Theology: An Introduction to Biblical Doctrine (New Ed ed.). Grand Rapids, Michigan: Zondervan.

Olson, Bruce (1999). The Story of Christian Theology: Twenty Centuries of Tradition and Reform. Down Grove, IL: IVP Academic

Shelley, Bruce L. (2008). Church History in Plain Language. Nashville, TN: Thomas Nelson.

Christ Our Coming King

2010-05-23T22:55:00.000-07:00

Describe the differing views on Christ’s second coming

Ignoring the claims of the Mayans, Nostradamus and George Lucas, there are typically only three different views regarding Christ’s second coming: the amillennial, the postmillennial and the premillennial. What makes the debate regarding these views so frustrating is that it is entirely possible to either affirm or deny each using the same referential source: the Bible. As with all debates within Christendom, this debate is heated and charged, ready to create more division and strife than already exists.

The first view we will discuss is amillennialism. Amillennialism is generally described as:

The belief that the thousand years mentioned in Revelation 20 do not represent a specific period of time between Christ’s first and second comings. Many amillennialists believe instead that the millennium refers to the heavenly reign of Christ and the departed saints during the Church Age. (Grenz, Guretzki and Nordling, 1999, p. 8-9)

This view sees that the specifics of the millennium mentioned in Revelation 20 as thus: “The 1,000 years are to be understood as figurative of the completed present period from the resurrection of Christ to His second coming.” (Van Hoogen, 1998) This is what is referred to as the “Church Age” by many in describing this view. The issue that the Amillennialists have with this view is that Revelation 20:1-6 cannot simply be ignored to prove their point as many theologians are tempted to do for a myriad of views. Their understanding of the reign of Christ is seen as such: “Christ's reign in this millennium is spiritual in the lives of those newborn and occurs simultaneously as this evil age progresses becoming worse and worse.” (Van Hoogen, 1998) The strength of the amillennial view is found in its simplicity. From the time Christ left to the time He comes again, He is reigning in the hearts of those who believe. After this reign, the judgment of the believers and unbelievers will occur and the “Eternal State” will occur. (Dennison Jr.)

In contrast to amillennialists, who do not see the millennium as a specific period of history, both post- and premillennialists are technically millennialists in that both anticipate that the millennium will occur at some future time (or arrived in the recent past). (Grenz, Guretzki and Nordling, 1999, p. 79)

Postmillennialism is differentiated from amillennialism in that a literal “reign” will occur as the morality and truth of the Gospel brings it about. This holds similarities to amillennialism as there is no specific event to bring this time about, just a “gradual Christianization of the world.” (Dennison Jr.) This view then requires the most involvement of believers: “Postmillennialists assert that the millennium will come by the spiritual and moral influence of Christian preaching and teaching in the world.” (Grenz, Guretzki and Nordling, 1999, p. 93) This requires believers to understand and affirm the power of the Gospel: “The primary characteristic of postmillennialism is that it is very optimistic about the power of the gospel to change lives and bring about much good in the world.” (Grudem, 2004, p. 1111) It would not be a stretch to state that postmillennialists are “the optimists” within Christendom, declaring that things will get better, it will just take time, persecution and preaching. This is the least held of the three views as there seems to be more Biblical and “world” proof against it; particularly that the world seems to be “going to Hell in a hand basket” as many of the “wiser” generations commonly declare.

Premillennial views seem to be the longest held as well as the most confusing and complicated. One simple definition of premillennialism is: “the belief that Christ's second coming precedes His earthly rule and the visible implementation of His kingdom of peace and righteousness. He shall personally reign upon the earth with His saints.” (Van Hoogen, 1998) This view takes Revelation 20:1-6 and interprets it quite literally.

“1,000 years will be literal. Christ's reign upon the earth will be literal. Satan will be bound... and provide the literal fulfillment of His promises to Abraham, Isaac, Jacob and their seed.” (Van Hoogen, 1998) Even with its literal interpretation of the passage, there is some debate regarding the specifics of the premillennial return of Christ, specifically dealing with the events of the “rapture” and time of tribulation. This view also shows more “events” occurring. Following the current “Church Age,” some “Great Apostasy” will occur followed by a tribulation and then the millennium. Where most confusion and debate arises is in regards to where the rapture (“’catching up’ of believers at Christ's return as exhibited in 1 Thessalonians 4:16-17” (Four Views on the Millennium)) occurs in regards to the time of tribulation. Typically, the two prominent premillennial views are dispensational and historical. The primary differences between these being dispensationalists believe in a pre-tribulation rapture while those holding the historical view believe in a post-tribulation view. Regardless of the specifics, this viewpoint “offers a strongly pessimistic view of the world, believing that things are deteriorating on earth and will go on doing so until God brings history to an end.” (McGrath, 2008, p. 179)

The Premillennial View and the Rapture of the Church

Taking the Revelation 19 and Matthew 24 passages literally, there will be a time of great tribulation, characterized by the “Anti-Christ” taking power over the earth. Again, examining the passages literally, this tribulation will be followed by a resurrection of those martyred in the name of Christ and the Gospel. A millennial reign of Christ follows and a second resurrection occurs of the dead. Finally, Satan is released and brings war only to lose via fire from Heaven and himself being thrown into a lake of fire and brimstone. This is followed by the final resurrection which includes the White Thrown of Judgment.

Though this is what Scripture and the early Church have said, I find it difficult to defend. Van Hoogen remarks on George NH Peters in saying:

Peters concluded that the premillennial return of Christ and subsequent kingdom rule was taught by the early disciples and received by the young Church and that amillennial teaching was not clearly evidenced in Church history until the time of Augustine. (Van Hoogen, 1998)

While William Barclay gives his interpretation of these claims in his commentary on Revelation: “Here, then, we have the background of the idea of the Millennium. Already the Jews had come to think of a limited reign of the Messiah, which would be a time of triumph of righteousness, and of the greatest spiritual and material blessings.” (Barclay, 1976, p. 188-9) Regardless of these conflicting views, I just don’t see the point of an earthly reign and find such defined landmarks in time somewhat contradictory to more common eschatological commands found throughout the Gospels: be ready. Apart from being ready, there is little a person can do to fully understand what will happen regarding the final judgment and second coming of Christ.

I don’t feel like I can defend the view of Premillennialism, at least not completely. Like Amillennialism and Postmillennialism, it is a view marred with the fact that its interpretation has been construed by man and where has man been given the ability to understand God’s comings and goings. Each of the three views holds truth within its claims. The Amillennialists’ simplistic understanding of the fact of Christ’s return allows freedom from seeking signs to simply be ready. Within the Postmillennialist’s views, the power of the Gospel is understood and not diminished, however this view is misguided in being too optimistic. With this in mind, both of these views have one fatal flaw: they deny a literal reign of Christ on this earth. To deny the literal reign of Christ is to “give up hope” in a time when Christ will reign. Even in declaring a literal reign (and therefore affirming the premillennial view), there is still much question regarding what this reign will look like.

What I mean by this is that I firmly believe that there will be a time when Christ comes back to earth and reigns here on earth as the victorious king that has been expected by traditional Judaism and Christian thoughts, but the tenure of this might not be 1,000 years to the day, it might simply be a long time The language of the Book of Revelation lends itself to be interpreted more figuratively than literally yet to simply deny it speaks any literal truth seems brash and irresponsible. Risking condemnation as an Amillennialist and being seen as contradictory, I would suggest that this be a figurative interpretation. I attest a differing view than a typical Amillennialist in that I see these figurative interpretations still referring to literal things. Christ will have a literal reign on this earth, creating a New Jerusalem and providing a time for the Gospel to be preached. This will occur at the beginning of a substantial period of time in which Satan will be bound. Therefore, my personal conclusion is this: Jesus is coming back (literally) to reign (somehow and to some end that I do not comprehend). I will not know when this is going to happen or when specifically the believers will be “raptured” so it is therefore pertinent to do nothing but be ready.

The Second Coming of the Christ and World Missions

Having examined the differing views, it is not a stretch to see that World Missions (i.e. evangelism) is deeply connected to Christ’s return. Specifically, the postmillennial view sees world missions (with subsequent redemption and salvation of Israel among others) as essential in order to bring about Christ’s return. In regards to the premillennial and amillennial views, the imminence of Christ’s return presents a time clock of sorts which counts down to an unknown deadline for people to be saved.

One of the most important things all views agree upon is the importance of preaching the Gospel to all nations as commanded in Mark 16:15: “Go into all the world and preach the gospel to all creation.” Jesus also explains in Mark 13:9-10 the importance of this command: “But be on your guard; for they will deliver you to the courts and you will be flogged in the synagogues and you will stand before governors and kings for My sake, as a testimony to them. The gospel must first be preached to all the nations.” Though the postmillennial view sees this as having not yet occurred, the other two see this as having been completed through Paul’s words in Colossians 1:5, 6 and 23: “…because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel which has come to you just as in all the world also it is constantly bearing fruit and increasing… if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul was made a minister.” Grudem addresses an obvious question in this debate: “Has the gospel been preached to all nations? Probably not, since there are many language groups and tribes that have still never heard the gospel.” (Grudem, 2005, 1101) He continues to follow the argument of Paul’s words in Colossians.

Regardless of whether this has been actually fulfilled or not, it is evident there is a need for the Gospel to continue to be preached. Within that Gospel lays another connection between Christ’s second coming and world missions: hope. It is not just the fact of Christ’s dying for our sins; it is the hope of something greater to look to: He will come again. This is a message that must be shared, beyond the intentions to bring it about or in fear of it coming before others may here; this hope must be shared.

Revelation 20:1 - 6

Revelation 20:1-6 has been at the heart of the debate thus far with its unique mentioning of “the millennium.” Many have poured over this passage, seeking truths and determining to find some nuance which will provide clarity for Christendom, and almost as many have missed the point. In examining this passage, there are some debated specifics regarding what will happen in the final days, but what is more important is the example of God’s power over Satan and the message to persevere which includes the fulfillment of Jesus’ words from the Sermon on the Mount: “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.” (Matthew 5:10)

The first half of this passage deals with Satan being bound by an angel and being cast into the Abyss. Ignoring the debated specifics, this holds truth found in Christ’s declaration: "These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world." (John 16:33) The power of these words and the vision of Satan being bound gives hope to those in the throngs of tribulation and temptation. When they see this and know that even an angel has the authority (found in the image of a chain and key) to bind Satan and throw him to the Abyss, hope is easily grasped.

To further in the encouragement to persevere, the resurrection of martyrs and “confessors” (Barclay, 1976, p. 192) is explained where special honor is given to these to be judges sitting in thrones. The prominence of these groups of believers truly fulfills the “prophecy” of the persecuted obtaining the Kingdom of Heaven. The specifics regarding the authority given to these are unclear. Uriah Smith noted that: “Their employment is to assign to the wicked dead the punishment due their evil deeds.” (Smith, 1944, 746) William Barclay notes: “Paul reminds the litigious Corinthians that the destiny of the saints is to judge the world (I Corinthians 6:2).” (Barclay, 1976, p. 193) The nature of how and who the saints judge is beyond the entire message presented in this passage, though. What must be remembered is that God has authority over Satan and it is well worthwhile to endure persecution.

References

Barclay, W. (1976). The Revelation Of John, Volume 2, Revised Edition - The Daily Study Bible Series. Louisville: Westminster Press.

Dennison, James T. Postmillenialism. Blue Letter Bible - Home Page. Retrieved May 22, 2010, from http://www.blueletterbible.org/faq/post.html

Dennison, James T. Amillenialism. Blue Letter Bible - Home Page. Retrieved May 22, 2010, from http://www.blueletterbible.org/faq/nunc.html

Four Views on the Millenium. (n.d.). Blue Letter Bible - Home Page. Retrieved May 22, 2010, from http://www.blueletterbible.org/faq/mill.cfm

Grenz, S. J., Guretzki, D., & Nording, C. F. (1999). Pocket Dictionary of Theological Terms (Pocket Dictionary). Downers Grove, IL: InterVarsity Press.

Grudem, W. (1995). Systematic Theology: An Introduction to Biblical Doctrine (New Ed ed.). Grand Rapids, Michigan: Zondervan.

Hoogen, J. V. (n.d.). Premillennialism and the Alliance Distinctives. Alliance Academic Review. Retrieved May 22, 2010, from http://www.allianceacademicreview.com/1998/AAR1998-4Hoogen.php

Mcgrath, A. E. (2008). Theology: The Basic Readings. New York, NY: Wiley.

Smith, U. (1944). Daniel and the Revelation. Durham, South Carolina: Southern Publishing.

Bloomin'

2010-05-13T18:22:00.001-07:00

I had the amazing joy and pleasure to walk with my Gramps through Bloomsday this year. It was great. Being around him for the short time reminded me of all the things he taught me through my years of working on their farm, going on trips and so much more. He is a man that has dedicated his life to following God and he doesn't waste any interaction with someone to bring a smile to someone's face. Below is an e-mail he wrote about his thoughts regarding Bloomsday.
One of the more remarkable things about my Gramps (aside from just being my Gramps) is his story. He was the middle in a tractor and grain car sandwich (this is the 21st birthday he talks about in the e-mail). He received 13 pints of blood and has since made a goal to give 10 times that back (he's two pints shy at 75). My Gramps is a pretty amazing guy.

MATT HAD EVERYTHING TAKEN CARE OF. WE HAD OUR MAG STRIP ON OUR SHOE TO RECORD OUR START AND STOP TIME BY JUST WALKING ACROSS THE STARTING AND FINISH LINE. WE HAD OUR NAME, NUMBER, ADDRESS, AND ETC. FASTENED TO THE FRONT OF OUR SHIRT. WE DROVE TO THE BUS PICKUP AREA, AND RODE THE BUS TO THE START AREA, GOT OFF, CHECKED IN AND WAITED 30 MINUTES OR SO FOR THE "RACE TO BEGIN".
WE WERE A FEW BLOCKS FROM THE START LINE, BUT DIDN'T MATTER BECAUSE OUR TIME DIDN'T START TILL WE CROSSED THE START LINE.
THE WEATHER WAS A LITTLE CRISP, BUT THE SUN WARMED US FINE. RUNNERS ON THE LEFT, WALKERS ON THE RIGHT, HOWEVER ONCE WE STARTED TO MOVE THE RUNNERS SEEMED TO BE MOST EVERY WHERE. I TOOK NO FOOD OR DRINK, LOTS OF GROUPS OFFERED WATER AS WE MOVED ALONG THE ROUTE. I TOOK ONLY SIPS AS THERE WERE ALWAYS LINES AT THE PORTE POTTIES, AND AFTER I WARMED UP A BIT I PUT MY WIND BREAKER AROUND MY WAIST AND ENJOYED THE BEAUTIFUL MORNING. BECKY, BROOKE, AND MINDY DID THE RUN, BUT YOUR SON AND I HAD A GREAT WALK AND TALK TIME. ALL KINDS OF MUSICAL GROUPS PLAYED, SOME SO NOISY WE WALKED FASTER TO GET PAST THEM. SURPRISINGLY A ONE MILE SIGN SHOWED UP RATHER QUICKLY. WE MOVED RIGHT ALONG AND BEFORE WE KNEW IT, A TWO MILE SIGN WENT PAST, AND THEN THE THREE, AND LOW AND BEHOLD THE FOUR CAME UP. SOMEWHERE ABOUT THEN THE INFAMOUS HILL COULD BE SEEN IN THE DISTANCE. MATT PULLED INTO THE AID STATION FOR MOLE SKIN ON BOTH HEELS. I STEPPED BEHIND THREE PEOPLE AT THE PORTE POTTY. THERE WERE STILL TWO PEOPLE AHEAD OF ME WHEN HE WAS READY TO GO, SO AWAY WE WENT AGAIN. AT FIVE PLUS MILES WE STARTED UP "THE HILL". I SLOWED DOWN A BIT, BUT FELT NO PAIN. ABOUT HALF WAY UP I STARTED A CONVERSATION WITH A MATURE COUPLE, AND THE NEXT THING I KNEW THE PAVEMENT LEVELED OUT AND THE HILL WAS HISTORY. THE VIEW WAS GREAT WITH A RIVER IN THE CANYON BELOW, AND IT WASN'T LONG BEFORE MILE SIX CAME UP AND THEN THE FREE HOT DOG FRESH OFF THE GRILL, SNUGGLED IN A BUN WITH CHEESE, ONIONS AND CHIPS. ALL IN A PAPER PLATE SO WE COULD BE ON THE MOVE AND MUNCH ON THE GO. ONE BITE AND WE WERE OFF FOR THE FINISH LINE A MILE OR SO AWAY. IT WASN'T LONG BEFORE M.P. (MILE POST, NOT MATT PRIOR) SEVEN SHOWED UP. WE DIDN'T SEEM TO LONGINGLY LOOK FOR THESE POSTS, IN FACT MATT HAD TO POINT THEM OUT, AND I MISSED EVEN SEEING ONE OR TWO. AT ANY RATE, AN ELEVATED LINE OF PURPLE BALLOONS APPEARED IN THE DISTANT STRETCHED OVERHEAD ACROSS THE MASS OF BODIES PROGRESSING FORWARD TO THE ULTIMATE GOAL. SMILE AND WAVE AT THE CAMERAS AND THEN THERE IT WAS-----THE ELECTRONIC TIMER STRETCHED ACROSS THAT BROAD STREET THAT WOULD TRIGGER MY NUMBER AND DO THE MATH THE SECOND I STEPPED OVER IT. THE RACE IS OVER, BUT NOT THE WALK. ANOTHER HALF MILE OR SO AND WE GET OUT "BLOOMSDAY 2010" TEE SHIRT. ANOTHER QUARTER MILE OR SO AND WE'RE BACK AT THE BUS STOP AND HEADED BACK TO THE CAR. SURPRISINGLY, THE TRIP WAS PRETTY MUCH JUST LIKE A LONG WALK. NO REAL PAIN. MY KNEE CAUSED VERY LITTLE DISCOMFORT, AND ONLY OCCASIONALLY TALKED TO ME. MY FORTY DOLLAR RUNNING SHOES DID A FINE JOB WALKING WITH NO SQUEAKS OR PINCHES. MAIN POINT OF STRESS AT VARIOUS TIMES DURING LAST HALF OF THE DISTANCE WERE A FEW SHOOTING PAINS IN THE HIPS. NOTHING TO SCREAM ABOUT BUT THEY GOT MY ATTENTION. ALL IN ALL IT WAS A GREAT EXPERIENCE. MATT AND I HAD A GREAT TIME VISITING, AND HE WENT AT MY PACE LIKE A WONDERFUL GRANDSON. HE HAD SOME VERY GOOD GUIDANCE AND CARE DURING HIS MATURING YEARS. HIS FOLKS SHOULD BE VERY PROUD, HE'S A FINE YOUNG MAN. I'M READY TO DO IT AGAIN--------NOT REAL SOON,-------- BUT AT LEAST BY NEXT YEAR.

MADE IT HOME FINE WITH ONLY TWO PEPSI'S.

THIS IS ALSO A SPECIAL DAY FOR ME, AS I'M CELEBRATING THE TWENTY FIRST ANNIVERSARY ON THIS 3RD DAY OF MAY, 2010 OF MY HUG BETWEEN THE CAB OF A TRACTOR AND THE SIDE OF A GRAIN CAR.
MY EIGHT BROKEN RIBS ARE NO LONGER PUSHING AGAINST MY LUNGS, MY TWISTED CLAVICLE HOLDS ME TOGETHER JUST FINE. ALTHOUGH MY LEFT ELBOW IS RIDGED, AND MY ARM IS THREE INCHES SHORTER, IT IS JUST THE RIGHT LENGTH TO FASTEN MY PANTS. MY BROKEN RIGHT SHOULDER IS ALL HEALED, AND ONLY GETS MY ATTENTION WHEN I REACH OVER MY HEAD OR TRY TO THROW A BALL OVERHAND FOR BUDDY.
LIFE IS WONDERFUL.

GRAMPS

2010-05-06T19:22:00.000-07:00

I don't care if people hate my guts; I assume most of them do. The important question is whether they are in a position to do anything about it.
~William S. Burroughs

From Peanuts to the Pressbox

2010-04-08T08:21:00.001-07:00

Here's a book I got from Thomas Nelson in order to review it. Here is the review!

As the title would suggest, From Peanuts to the Pressbox is another of
the prototypical American stories of rising from humble beginnings to
pursue your dream. Eli Gold’s story is, in this regard, mundane: he
comes from neither riches nor poverty, his ascent was neither meteoric
nor protracted, the path to his goal was neither lucky nor privileged.
This is the most straightforward narrative imaginable. What makes
Gold’s particular story unusual, or notable, is his persistence,
passion, and the (oddly carefree) sacrifices he makes in reaching his
dream of being a sportscaster.

But that is all that is notable about this story.

Really, there is little which is interesting about Eli Gold. This is
probably not a bad thing: he is affable and likable, his life is
characterized by stability and success, he is very respectful towards
those who have come before him and work with him. Everything which
makes him successful is what makes him boring. Worse, the book is not
centered on events, personalities, or a discernable plot progression.
There is nothing resembling drama. It is just a collection of stories
and anecdotes, neither static nor interesting in and of themselves,
bleeding together into one amorphous narrative, plodding to no real
end (except that of “the present day.”)

Ostensibly, this is supposed to be Gold’s homage to a small and
generally unglamorous profession. The product, however, is a book
without a point or an audience. It is almost impossible to recommend.

A Difficult Dichotomy

2010-03-03T15:24:00.000-08:00

2010 has proven to be a year of deep introspection, self-discovery and re-evaluations. I have started out this year encountering some of the most difficult things I have encountered for awhile. What this means is: God has been at work within me.

The ironic thing is that this work He has been doing in me has been building within for sometime and I knew it was coming. I even remember thinking one day towards the close of 2009 that I felt God was about to teach me what I wasn't hearing as this work was building up. I still wasn't ready for it though; I didn't know what He was going to do and really hoped this one wouldn't hurt so much. It did, it does, it will for a bit longer.

The lesson I wasn't ready for is that I am still broken. That was a surprise... I thought He fixed me last time. Wasn't this the time to sit back and help others get fixed? I was hoping that after Becky and I had travelled the path He had laid out before us earlier (kicking, spitting and biting along the way); that any further adjustments wouldn't take much effort on my part. I don't think that's ever happened, but I hoped it would.

Enter some tough conversations with people, me reaching out to men who love and support me, a wife who puts up with too much from me and one God who knows how to orchestrate it all so that He is glorified.

So here I am, just through the initial quake, feeling self-inflicted aftershocks as I travel and I still am not fixed. The only difference is that I now know I'm not fixed and I'm actively reminding myself that I need to work on that (by working on this, I simply mean to let God take over since my attempts have proven to be fruitless).

So, I'd like to start out by saying: "My name is Matt, and I'm broken..."

Interesting...

2010-01-10T17:34:00.000-08:00

I am not "super political" like some people (ahem, Given), but I do find people interesting and am therefore drawn to those people whose lives are in the limelight. I just read an interesting article about a book which brings to the forefront the true nature of some recently popular people. If you want to get the book for me, please don't hesitate. If you want to get it for yourself then let me borrow it, that is fine as well.

2009-12-24T09:36:00.001-08:00

I have seen Jesus, and my heart is dead to all beside;

I have seen Jesus, and my wants are all supplied;
I have seen Jesus, and my heart is satisfied,
Satisfied with Jesus.

- A.B. Simpson

Trinitarian Controversy

2009-12-11T20:02:00.000-08:00

This is my final paper for my History of the Church class. I will miss this class, but it was so great.

Some men were neglected, some were ignored but many were tortured and killed. Such was the climate of the Roman world in the days leading up to Constantine’s conversion in 312. Before this time, Christians could not happily and openly walk the streets within their empire for fear of persecution and death. After this time, their lives were forever altered as the first “Christian Emperor” existed and they were allowed a freedom they had never experienced before. Now, instead of worrying about life and death, they turned their attention to what had been subtly building itself as time allowed: the deeper theological issues of the faith. The debates grew, the disagreements came to the forefront and finally, the topic of the “Trinity” was to be discussed. The debates were focused on the individual persons of the godhead and were only later lumped into this singular term. Though these debates were important, they were marred from the beginning of Christianity’s wide acceptance. Constantine’s conversion allowed Christianity to be accepted universally, however, he was ineffective and detrimental in developing the Orthodox view of the Trinity.
To begin this debate, the forerunners of the controversy need to be noted: Tertullian being the most influential. Though the Trinitarian Controversy officially embodied the fourth century, Tertullian’s understanding and definition of the Trinity formulated more than 100 years earlier. In that time, he was able to look beyond the current debates and have a greater impact than his contemporaries. “While Greek Christians squabbled over the divinity of Christ and His relation to the Father, Tertullian sought to unify the faith and clarify the orthodox position.” (Curtis, Lang and Petersen, 1991, 24) What is troubling is that Tertullian was able to settle the debate regarding the Trinity, and yet the debate raged on. “Tradition says that he joined the Montanist ‘New Prophecy’ church in Carthage.” (Roger Olson, 1999, 91) By defecting, he negated anything he had written or said in the eyes of the Eastern Church. While there was not a formal schism between the East and the West, one was forming. Tertullian further prevented his voice to be heard by the East by writing primarily in Latin. Though he joined this group and left the “Great Church,” this group was largely separatists, not heretics. (Douglas and Comfort, 1992, 665) This allowed his voice to be heard and influence to be felt later on, but his opinion was neglected before this. Yet, it was his opinion, which held so much value from the beginning:
He drew upon Stoicism and Roman law for his language, and taught that God was one being (substantia) but three concrete individuals (personae). The Son and the Sprit did not issue from the Father by a division of his being, but as extensions from his being like rays from the sun. (Tim Dowley, 1995, 113)

His use of legal terminology helped fight a heresy known as modalism, which “Claims that there is one person who appears to us in three different forms.” (Wayne Grudem, 1994, 242) The most common recipient of Tertullian’s attacks was Praxeas: “Apparently Praxeas taught that there is only one personal identity in God and that this singular identity could be manifested either as the Father or as the Son or as the Holy Spirit.” (Olson 1999, 95) Through this debate, he was able to lay out the orthodox conclusion regarding who God was and whether there were three gods or one god with three identities and how that functioned. At the Council of Chalcedon, the Church as a whole began to hear his voice. In this final fight over the Trinity and person of Jesus Christ (at least in terms of ecumenical councils): “Tertullian’s writings on the person of Christ lay in the background of the discussion and the new statement of faith.” (Olson, 1999, 231) The outcome was that “The ancient faith of Tertullian was accepted in the East.” (Olson, 1999, 232) More than 200 years after his death, Tertullian was heard. Though there were many factors that prohibited this final unification within the Church on this doctrine, Constantine was one of the definitive speed bumps. As the West accepted Tertullian’s Trinitarian Theology early on, it might be assumed that unity would have been reached at some point. The issue lies with Constantine’s attempts to force unity without the entire Church being willing to hear Tertullian. He was not alone in regards to being an early developer of the Trinitarian debate; Origen brought many cards and thoughts to the table as well.
Origen’s legacy was one that baffles the mind. His thought, works and understanding were well beyond any of his contemporaries and were occasionally as dizzying as Vizzini in The Princess Bride. As is noted: “The diversity of his thought and writings easily gained for him the reputation as the father of orthodoxy as well as the father of heresy.” (Curtis, Lang and Petersen, 1991, 28) Because of many a historian’s inability to delineate his theology, he was also put into the “unheard” category, at least publicly; many theologians and thinkers still quietly adopted some of his views. Therefore, his influence proved to be greater than his dizzying intellect. “Yet, Jerome called him the second teacher of the church after Paul.” (Douglas and Comfort, 1992, 522) In regards to the Trinitarian debate, Origen’s primary influence dealt with the person of the Logos, the Son of God. “Origen established that such language [“generated”] referred to an eternal relationship between the Father and the Son. His doctrine that the Son was eternally being generated was an important step forward.” (Dowley, 1995, 111) The importance of this thought and understanding cannot be emphasized enough. His developing this proved its importance in many ways, one being the emphasis of the Logos’ divinity. “Origen never tired of affirming and asserting in no uncertain terms the absolute divinity of the Logos who became Jesus Christ as eternal and equal with God the Father.” (Olson, 1999, 108) From here, Origen’s confusing logic enters and introduces a concept called “subordinationism.” To some, Origen vehemently denied the subordinate role of the Son, while to others he unabashedly affirmed this belief. Wayne Grudem attributes this thought to him by saying: “The early church father Origen advocated a form of subordinationism by holding that the Son was inferior to the Father in being, and that the Son eternally derives his being from the Father.” (Grudem, 1994, 245) While Roger Olson declares:
This is ironic since Arius... claimed Origen as the source of his subordinationism of the Son in which he declared, “there was when the Son was not.” Anyone who reads Origen carefully cannot miss his strong declarations of the eternity of the Logos, the Son, with the Father. (Olson, 1999, 110)

In truth, it seems likely that Origen refuted subordinationism while his work was unfortunately used to debate his own view. As both sides to the debate regarding the Son claimed Origen as their source, it is now important to look at the true Trinitarian Controversy as it led up to the Council of Nicea, where Constantine intervened and forever altered the course of Christendom.
Arius was the father of Arianism, which chiefly declared that God created the Logos, and the Logos was eternally subordinate to God. (Roger Olson, 1999, 142) What lies behind this statement is a long-held philosophical thought that God is immutable, unchangeable and not passionate. The way the Arians interpreted this is that God could not suffer and die on the cross; therefore God could not be in the person of Jesus Christ. They would use the Greek word “homoiousios” which means “similar.” It would be used describing the person of Jesus Christ as being of a similar substance of God, but not the same. To them, the entire salvation of man depends on this term. As stated by Olson:
First, God is by nature removed from creatureliness, and if the Logos became human in Jesus Christ, he must be a creature. Second, salvation is a process of being joined with God by grace and free will, and if Jesus communicates salvation to us, it must be something he accomplished by grace and free will in a manner that we can emulate; and if he was God, then salvation would not be something we could accomplish. (Olson, 1999, 147)

Jesus had to be human. If this were not so, man (a human) would not be able to be like Jesus and would therefore be unable to achieve salvation.
To rebut Arianism came two men: Alexander of Alexandria and Athanasius of Alexandria. These men largely agreed in regards to why Arianism is heretical. They also held to the philosophy that God is immutable, unchangeable and not passionate. (Olson, 1999, 143) Looking deeper into the issue, it is important to note word choice. As the Arians utilized the word “homoiousios,” these men used the word “homoousios,” which means “same.” Their stance was that the Logos and God were of the same substance, not just similar substance. There is an obvious and great difference between what amounts to one English letter. According to their argument, if “similar” were used instead of “same”, then God would have to have changed. As stated earlier, both sides of this debate had the same premise for their argument. As “The A’s” used this, they argued that for God to create the Logos, He would then change from not being a Father to being a Father. “Alexander turned the tables on Arius and charged that he in effect denied the immutability of the Father by saying that he was not always Father but only became so by creating a son.” (Olson, 1999, 148) Again, Athanasius’ argument is virtually identical: “The heart of the argument is that if the Father is God, then the Son must be God as well, for otherwise the Father would have changed in becoming Father.” (Olson, 1999, 168) Like Arianism, the second part of their argument also had ramifications in salvation. To “The A’s”, salvation was only possible through divinity. “For only if Jesus Christ is God are we saved.” (Olson, 1999, 150) This brings to light the aspect of the Logos that Arianism is quick to deny: He is fully divine. Athanasius argued this point well (and correctly) in equating the ability to “undo sin” with divinity. “Only God can undo sin and bring a creature to share in the divine nature.” (Olson, 1999, 169) Both of these arguments may be seen as just different from Arianism’s point view, but which one can be declared truth? Alexander’s use of the Gospel of John and apostolic writings gives him (and thus Athanasius) the upper hand. In this, he states how John 1 speaks of the Logos being “’in the beginning with God’ and the agent of God in all creation.” (Olson, 1999, 148)
This debate was finally “settled” at the Council of Nicea. At this council, the Son was determined to be homoousios with God, of “one substance.” (Olson, 1999, 154) Constantine’s conversion opened up the Christian world and thought to him and he therefore meddled. To him: “[he] recognized that the explosive issue had to be defused. So in 325, he called for a council to meet at Nicea...” (Bruce Shelley, 2008, 101) That the issue needed to be defused is not argued, Constantine’s involvement was the error. This set precedence for him to have control what was acceptable doctrine within the Church. From this he excommunicated and reinstated many bishops, depending on who had his ear at the time. Constantine’s control of the Christian councils and decisions set the stage for power struggles within the hierarchy of the Church. This precedence allowed the empress to fight and excommunicate John Chrysostom when he preached against her. Theodosius also called upon this precedence when he called the Council of Constantinople in order to further determine orthodoxy in regards to the Trinitarian debate.
At the Council of Constantinople, Christ’s humanity was affirmed as well as the person of the Holy Spirit was further explained. (Shelley, 2008, 114) The chief players in this council were a trio known as “The Cappadocian Fathers.” What these men (consisting of Basil of Caesarea, Gregory of Nazianzus and Gregory of Nyssa) did, was simply clarify the issue, putting it into more concise terms while reconfirming what the Nicene Creed stated. In regards to the Trinity as a whole, they stated, “God is one ousia and three hypostases.” (Olson, 1999, 175) This means that God is one person but three substances. They also stated that: “we confess one God not in number, but in nature.” (Olson, 1999, 184) Specifically focusing upon the persons of the Trinity, Gregory of Nazianzus:
Gave ontological status to relations. The Father’s unique identity within the one divine being is his relatedness to Son and Holy Spirit as their begetter and source of procession. The Son’s unique identity is as the one who is eternally generated from the Father as his express image and agent. The Holy Spirit’s unique identity is as the one who eternally proceeds from the Father as his wisdom and power. (Olson, 1999, 187)

He explained the relationship between the persons of the godhead, which gave credence to the largely forgotten person of the Holy Spirit. As a result of his writings, along with Basil the Great’s and Gregory of Nyssa’s and the Council of Constantinople, the Nicene Creed was affirmed with minimal additions apart from an article about the Holy Spirit. With this, the third person of the Trinity was explained.
In truth, the Trinitarian debate lives on to this day. People still question the Holy Spirit’s role in the life of the Church; they still debate whether Jesus was just a good man, or God Himself. Nothing Constantine or Theodosius or any Church father did could bring this debate to a close. Realistically, Constantine did almost as much harm as he helped. By attempting to control the Church and its decisions, he possibly pushed the explanation of orthodoxy out by a century. At a minimum, he brought great confusion to the issue. What is known is that Tertullian and Origen laid the groundwork for Alexander of Alexandria, Athanasius of Alexandria and the Cappadocian Fathers to espouse concise language from their writings in order to come up with what is known as the Nicene Creed (post-Constantinople with the Western twist, of course), which has brought hope and clarity to many throughout the ages.

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Leadership and Culture

Leadership and Culture Prior, Matthew Overall: A (100%)

Leadership and Culture: Leadership Profile

Leadership and Culture: Cultural Navigator

Leadership and Culture: Overcoming Ethnocentrism

Leadership and Culture: Cultural Autobiography

Leadership and Culture: Mary's Dilemma

Leadership and Culture: Discussion Questions

Captured By Grace: No One is Beyond the Reach of a Loving God

Remember, Remember...

4th of July!

Churchhood, Jobhood and Studenthood

Class of a Different Class

More Than a Tree

Goodbye...

Dear Garland Church Family...

Plan B

Where Will You Be in 2012?

Alone

Modern Thinker's Creed

Incarnation Debate

Christ Our Coming King

Bloomin'

From Peanuts to the Pressbox

A Difficult Dichotomy

Interesting...

Trinitarian Controversy

Leadership and Culture
Prior, Matthew
Overall: A (100%)