Confession: I have a love-hate relationship with the culture war.
I’m torn in two. I have strong convictions on some things that I think are important. But I’m weary of how we as a culture, including the church, discuss these matters. I’m becoming more concerned with ministering to struggling people than trying to be right. I do want to explore nuances on some issues. 
The subtitle of one of Scott Sauls’ books interested me. That book is Jesus Outside the Lines: A Way Forward for Those Who Are Tired of Taking Sides. Sauls is a PCA pastor in Nashville who used to work with Tim Keller in NYC. In many ways he is like Keller, making distinctions and exploring nuance. He tends to tick off both the left and the right. If the Bible is true, Keller notes, it will critique every culture and every person. That means that everyone will be annoyed by something it says. The same will be true for faithful pastors. The left thinks you are too right and the right that you are too left.
In his introduction Sauls puts it this way:
“Are we known by what we are for instead of what we are against? Are we less concerned about defending our rights- for Jesus laid down his rights- and more concerned about joining Jesus in his mission of loving people, places, and things to life?”
While we believe in truth, we also believe in grace and peace. This means a Christian should be pursuing all of them, not just one. In Paul’s letter to the Galatians he calls them to end what we’d call their tribalism in light of the fact they’ve been baptized into Christ. Their union with Him and one another takes precedence over the divides that kept people apart in their culture. In light of this we keep truth and love together, as Paul notes in Ephesians 4. Sauls wants us to see beyond the polarization to affirm what is true about each side of an argument in the process of finding the truth in the middle so we can love both sides and hopefully bring them together.
The book is divided into two main sections. The first addresses issues between the various “Christian tribes”. The second addresses some of the issues that polarize the church and the world.
The first issue he addresses could be in both sections of the book: politics. Reflecting Keller he argues that no political system or party is fully aligned with Jesus and therefore subject to critique. Politics is like a religion in America. There seems to be no middle ground.
God has instituted government, and raises up and casts down leaders. Those governments and leaders don’t serve Jesus. In our own context the two parties grab hold of part of what Jesus says. As Christians we can think they have the whole (or none in the case of THEM). We each have agendas and choose the candidate or party that best represent them. And one of those agendas tends to be political power. It is not just the evangelical right that courts earthly power, as the evangelical left would have you believe. Both sides have made compromises to gain cultural power so the current dust ups are largely disingenuous to me.
“Kingdom politics reject the world’s methods of misusing power and manipulating the truth.”
As we consider politics we should recognize that Christians should be involved in terms of voting and also holding office. Yet we should do this understanding the limitations involved. No candidate or platform is perfect. We are not electing pastors, and being a Christian doesn’t necessarily make one wise or beyond corruption. This is another way of saying that politics is not a means to usher in the kingdom of God. It is, however, a means to help human flourishing so the work of the kingdom can take place in and through the church.
Sauls notes that Christianity tends to be healthier when it is part of the minority, not the majority. As the minority we are generally less conformed to the world, and less likely to trample other groups. As the majority we tend to cling to power and can abuse it. We are fallen humans after all.
He also notes that “Christianity embraces both conservative and progressive values.” It is neither. Christianity teaches that women are made in the image of God. As such it should embrace equality for women. Christians have long had a prevailing ethic of life contrary to many an earthly government and culture. If we treat women well, the pro-life movement is not assumed to be a war on women.
I don’t want to spend as much time on the other polarizing viewpoints. But in discussing politics with some from the evangelical left recently I’ve heard the accusation that I’m actually pro-birth and don’t care about the poor. That’s a nice talking point, and the second chapter: For the unborn or the poor? Oddly, I’ve found many conservatives at the forefront of care for the poor through groups like the Salvation Army, Compassion International and through funding soup kitchens, pantries and homeless shelters.
It is difficult to discuss this topic without getting back into red state-blue state. But the question is not a new one: who should care for the poor, the church or the state? Calvin argued that church should, and Luther thought it was the state. We have a similar divide between the evangelical right and left. It isn’t really about whether to care for the poor but who and how. Our problem is we tend to see the other side not caring because they don’t do it the way we think it should be done.
Sauls brings us back to the reality of both the unborn and the poor bearing the image of God. This should lead us to have a comprehensive ethic of life. Mine would go something like this: The state should protect the unborn while the church/Christians should provide for the unborn and the poor. The state should protect the living by bearing the sword against the wicked who forfeit their lives for certain heinous crimes.
The section also addresses personal faith or institutional church, money guilt or money greed, racially the same or racially diverse, and him or her. These are important issues that we tend to take extreme positions on and fight about in the church. These, of course, are false dilemmas for the most part. We should value both personal faith and the institutional church. One tends to be dead without the other. Sauls notes that the early church was FAR from perfect, so the problems of our churches shouldn’t mean we reject “organized religion”. Rather, the church is a place where we learn to love people who are very different from ourselves. As he argues, we need the church and the church needs us.
In discussing money he reminds us that the underlying issue is contentment. Most people are not content with their wealth. This can manifest itself in either hoarding or spending. We inevitably have to see the God-man who was rich but became poor to enrich others. As we consider Him He makes us people who also enrich others.
Racial questions are difficult because we have such a hard time moving beyond our experience. We tend to normalize our experiences and can’t see other people’s experience (especially minorities) as valid or true. People in the majority need to begin listening to minorities. Privilege, I’ve found, doesn’t have to do with having an easy go of things so much as there are things you never have to think about. For instance, when I get in my car I never wonder if I’m going to get pulled over by the police. Many blacks and Hispanics do, and that is because they are pulled over far more frequently than me. When I get pulled over I don’t think that I’d better record it just in case things go south. I’ve always been treated with respect by the police. But many blacks and Hispanics are viewed with more suspicion by police than I am. Their experience is so different than mine. There are negatives I don’t experience due to my race, social status or both.
The same is true regarding men and women. I don’t go for a jog (when I used to) and wonder if I’ll get jumped and raped. I don’t pay attention to the cars on my walk to see if the same one keeps going by. I don’t pay more for a car or repairs because of my sex. Studies show that women are often taken advantage of by sales and repair men.
Where Sauls goes is inequality in the church in both chapters. Minorities often feel forced to fit in with the white culture of a church. They feel like a token instead of someone who has a seat at the table with decision-making power. Women also have decisions made for them without seeking their wisdom and counsel. God gifts women for ministry too. They don’t have to hold office to exercise those gifts like egalitarians think. Some complementarians need to remember that this is true and not unnecessarily restrict the ministry of women.
In the second section he discusses affirmation or critique, accountability or compassion, hypocrite or work in progress, chastity or sexual freedom, hope or realism, self-esteem or God-esteem and then provides some quick pointers on living outside the lines in the epilogue.
He spends time discussing our need for affirmation and encouragement. He also distinguishes critique and criticism helpfully.
“Because an affirming critique always comes from the motive of restoring and building up, unlike criticism, which aims to harm and tear down.”
We all been victims of criticism. You feel worthless, humiliated and exposed. Critique is not focused on fault-finding and assigning blame. It is concerned with how we can do better. Affirmation should not be devoid of critique, but it should be devoid of criticism. In this context he shared a story of a bad relationship with another pastor that brought out the worst in each of them, and how it turned the corner into a healthier relationship when they considered how God was sanctifying each thru the other.
He invites to consider both the justice and compassion of God that is revealed in the cross of Christ, as well as the final judgment. This is not a book whose message is “can’t we just get along.” It brings us often to the gospel while reminding us that divine truth is not simplistic. Our positions may have elements of the truth but not the whole truth. As we interact with people of differing opinions we may discover they have some of the truth too. Sauls is not selling relativism, but is reminding us that the truth can be more complex than we want to make it in our quest to be right. Seriously, who wants to be wrong?
There is much to make you think and move beyond the false dilemmas we find in life. There are also some great stories. I loved the story about Doug and how Scott struggled with a competitive spirit with a man he hadn’t been in contact with for over a decade. Scott is vulnerable in this book. He’s not the hero who has it all together. He comes across to me as a guy who’s trying to figure all this out and shares a few of the things he’s learned. See this as critique instead of criticism and you’ll benefit from the book. See it as criticism and you’ll just get ticked and retreat to your own tribe within the lines. It might feel safer, but then so is a prison cell sometimes.
I’m moving toward the end of 
While it is our duty to watch and mortify the sinful desires of our hearts. But “he supposes that the grace of God in a true believer will check the evils of the heart, and prevent them from breaking out by the tongue.” This means that a husband won’t light into his wife (or a wife her husband) when they disagree. This means that you don’t attack your neighbor who votes differently than you but perhaps seek to understand their perspective. We note the hatred and anger arising in our hearts and refuse to give vent to them.
ewton recognizes that we can unwittingly speak untruths. We can speak from ignorance, forgetfulness. We aren’t speaking to deceive. But we are wrong. Sometimes your opponent is just plain wrong, not lying. Keep that in mind as the election draws near.
Devotional books can be funny things. The author can have a sense of an overall purpose and flow which can be lost on the reader. Or perhaps the author doesn’t have a flow. John Piper has put together a few devotional books over the years and I have appreciated the ones I’ve read, particularly Life as a Vapor.
If I were given one word to describe 
No, this is not my autobiography about my leaving the Roman Catholic Church. This is a highly recommended book by David Wells. 
I finished reading 
I’ve made my way through the first 6 chapters of 
The 3rd chapter of Velvet Elvis is called True, and I think I know what Rob Bell is trying to say, and I estimate I agree with about 90-95% of it. I only say I think I know because Rob is not writing to me, someone who prefers precision, but for a group of “spiritual” people who want to find a non-dogmatic religion.
I found this in 
Cavman Considers 