Uncategorized – The Pastor's Trellis

Waiting On Christ, Part One

The chapter begins this way: “In God’s great school of tribulation there are many classes. In the section where God trains parents, there is one room, which everyone greatly fears to enter. Many, as they are led into it, are seen struggling and murmuring. As it’s darkness closes in over them, they almost refuse to believe that God is love. Many pass through it and come out of it without receiving any divine comfort. They did not know why they were there. They did not wait silently to receive the teaching and the blessing of Jesus. Others, who entered trembling, can testify that it was the death of a little one that first led them truly to know Jesus.”

These are the words of Andrew Murray, a man who spent his entire life in South Africa ministering to the needs of God’s people. Of Murray’s sixteen children, five sons became pastors, four daughters married clergy, two daughters remained unmarried, and five of his children died young. Murray had 108 grandchildren.

He wrote these words in his book, “Raising Your Children for Christ.” He wrote it to help his congregation face the harsh realities of living in a fallen world. His closing prayer for the grieving mother and father to pray reads as follows: “Speak, Lord, and comfort your child. Reveal yourself to me as the resurrection and the life, the shepherd who has taken his lamb into his bosom. Reveal yourself as my shepherd, by coming nearer to me with your abiding presence. Reveal yourself as the family friend, making your self at home with us. Amen.”

Due to the tragic effects of COVID and the stress and strain many are feeling over sickness and loss, it would be good for us to consider how one learns to know Jesus, to believe on him fully and to live by faith in Him when it seems as if the darkness is all around. We know that Jesus desires to take possession of us, but how does one wait silently in the darkness to receive the teaching and blessing of Jesus?

I believe Jesus’s words in John 15 point the way. First, I’d like for us to focus on the nature of our union with Christ and then next month address what it means to wait on him in the darkness.

What is the nature of our union? The imagery Jesus presents is intensely personal. Using the agrarian image of a vineyard, he describes three people. First, there is the Vine and verse one tells us it is Jesus. He is the exclusive source of fruitfulness. We also see that God the Father is the Vinedresser. He is the one who ensures that there is much fruit on the Vine by pruning the branches. If no fruit is found he removes the branch. He is looking for superficial relationships with Christ. Judas is a good example. Judas was connected to Jesus in a spurious way. And then, throughout the remaining verses, we are told that believers are the branches. We are told that when the same life-sap that is in the Vine is found flowing in and through us, fruit is produced. This is the nature of our union.

Seeing the beauty of this union is often all that is needed to receive comfort in the darkness. For example, many of us enter the darkness with a wrong perception of Jesus. We see him as an outward or detached person. But the great story being told here is that believers are united with Jesus in a living union, a union whereby he occupies our hearts. He lives there by his Spirit. In other words, he comes into our hearts and wants to be present in our willing and thinking and doing and feeling and living. When we understand this, our souls become weighed down like a ripening vine.

This idea of a living and intimate union with Christ is found everywhere in the New Testament. Consider Galatians 2:20. Paul writes: “Christ lives in me. I am crucified with Christ, nevertheless I live, yet not I, but Christ lives in me.” Or consider John 17:21: “My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me.”

These are profound truths coming from our Lord. Reflecting upon the implications of this living union in his own life, Martin Luther, the great Reformer had this to say: “My holiness, righteousness and purity do not stem from me, nor do they depend on me. They come solely from Christ and are based only in him, in whom I am rooted by faith, just as sap flows from the stalk into the branches. Now I am like him and of his kind. Both he and I are of one nature and essence, and I bear fruit in him and through him. The fruit is not mine; it is the Vine’s.”

Perhaps this alone is what is needed to lift the cloud of despair. Rest in your union with Jesus. He is in you. You are in him. You are one. Receive him as your friend and shepherd.

Our Times & Our Prayers

Prayer For A Hurting Young Man
Vincent Van Gogh

Samuel Johnson was one of the most important English writers of the 18^th century. He was once asked what the strongest argument for prayer was, and he replied, “There is no argument for prayer.” Prayer, Johnson went on to explain, is a natural tendency. It is a necessity of life.

Since the outbreak of the Coronavirus, many within our nation are rediscovering the necessity of prayer. In fact, we are praying like we have not prayed in a long, long time.

For most of us the cry of desperation started when the World Health Organization declared the rapidly spreading Coronavirus outbreak a pandemic, acknowledging the virus will likely spread to all countries on the globe. It wasn’t but a week later schools and businesses started announcing closures. The NCAA canceled its much-anticipated March Madness tournament. The NBA, MLB, and NHL suspended league play. Large gatherings of 50 or more are now restricted or banned by the CDC for the sake of the vulnerable in our midst. Each day many of us watch the news from sequestered rooms in our homes. We are reminded – forcefully, fearfully – that we are frail human beings. We are reminded that control of our lives is often not up to us. We are reminded that in a blink of an eye, we may step from this world into eternity.

And this fear of death scares us. It drives us to our knees – where we should have been all the time. And so we pray.

Yes, as a nation, we have rediscovered the necessity of prayer. And this is the divine initiative of our Lord. The One who governs every molecule in the universe says to those with ears to hear, “Do not fear that which can kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell” (Matthew 10:28). And then comes the most remarkable promise. In the next verse, Jesus says, “Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows” (Matthew 10:29-31).

Yes, while the world is seemingly spinning out of control, our heavenly Father is using our earthly fears to reorient us back to Himself. Just as a corn plant sinks deeper roots during a drought, our heavenly Father is sending us deeper into Christ. Just as you and I abide in the warmth of our homes and give thanks for its shelter during a winter storm, our good Father is using the trials and hardships of this fallen world to lead us all deeper into the loving embrace of Christ.

Yes, our times are revealing our profound need for God. But friend, take the lesson to heart. Don’t waste it. This pandemic must be fought and overcome, but it is mercifully revealing the sad truth that we are prone to wander. It’s exposing an uncomfortable truth: Prosperity, busyness, money, and entertainment all too easily satisfy us. They easily dull our spiritual sensitivity. And so what happens to us if they are removed? What do we feel when the world around us turns dark, unattractive, and dangerous? Does it make us feel our waywardness more deeply? Or do we just feel scared and angry?

Friend, if it is more of the latter, pray for the grace to see more of Jesus, to see in this trial his arms wide open, and Him saying, “Come, abide in me.” And if you are able, humbly pray as Samuel Johnson once prayed, “O Lord, in whose hands are life and death, by whose power I am sustained, and by whose mercy I am spared, look down upon me with pity. Forgive me that I have until now so much neglected the duty, which Thou hast assigned to me… Make me to remember, O God, that every day is Thy gift, and ought to be used according to thy command. Grant me, therefore, so to repent of my negligence, that I may obtain mercy from Thee, and pass the time which Thou shalt yet allow me in diligent performance of Thy commands.”

Yes, our times demand such a prayer. Our times are teaching us to abide in Christ. In Christ we are made partakers of all the rich blessings of God. There is sure and certain comfort and consolation in Him. There is the purging of worldly ambition. There is the sure and certain hope that “to live is Christ, and to die is gain” (Philippians 1:21).

Sadly, the Coronavirus is here. And yes, things may get worse before they get better. But let us agree to meet it together in Christ, knowing full well that His power is able to heal, restore, and yield the fruit of peace and courage needed for such a time as this. Such has been the response of the church in every age. Death has always been the dark canvas of the Gospel. In Christ believers find the freedom to truly live. May the same be true of us as we move toward, not away from, our community with the open arms of our Lord Jesus Christ.

What Is Ithaka Fellowship?

Many years ago the Lord planted a seed deep within my heart. It came in the form of a question – or a series of questions, really – that have quietly directed my meditations, my prayers for illumination, my study of the Bible, and my interactions with trusted friends. The following article is an attempt to convey the fruit of these spiritual exercises and in turn lay down what have become the organizing principles of Ithaka Fellowship, a nonprofit ministry that my wife and I started back in 2007.

Rooted Tree or Hydroponic Plant?

In the Scriptures a rooted tree symbolizes a person that is mature, wise, or blessed (Ps. 1:3). The interpersonal dynamics are composed of a complex root system that runs deep within the soul, creating a powerful interplay between love, trust, dependency, and fidelity to a region or place. Friendships are cherished and tend to be maintained for long periods of time. Families relish the support of relatives and grandparents. And the life that is most generous and wise is the one that humbly trusts in the Lord and understands work to be the means by which one’s relation to the land comes alive.

Conversely, the worldly life is ethereal or chaff-like in nature (Ps. 1:4). Though rooted (Pr. 2:22), its system is aquatic in nature. Sustenance and meaning are found in the superficial rather than the eternal, creating a shallow and makeshift life – a life easily influenced by adverse currents both within and without. Closeness and intimacy are valued, yet must be found in voluntary associations formed by common interests or spiritual practices. Friendships tend to be short-term and address only a few dimensions of a person’s life. And the life most sought after is the one that capitulates to the subtle demands of corporate advertising and in the work exploits the land for a greater good.

Which best defines our culture? To my mind, ours is an age that mimics the life of a hydroponic plant living on the surface of a pond. The reciprocal and analogical ties between marriage, household, church, community and the land have been pulled apart by the wisdom of the age and each dimension of life has been parceled out to well-intentioned experts who can, at best, only encourage the disheartened masses to move on to a better pond when the stagnation becomes a bit too much for them to bear.

The migration patterns are everywhere, even within the church. Baptismal vows, marriage, and family life are not central. Husbands and wives find it easier to revoke their commitment to each other and transplant their hearts outside the home. Christians are not staying in churches for the long haul. When things get rough it is assumed that God would want them to live in a nicer pond – one that makes them feel a little happier. More broadly speaking, we are witnessing a complete mistrust in a God’s providence that puts individuals and families in a place and time for kingdom purposes – a multi-generational faithfulness testifying to the glory of God.

What’s the Challenge?

This brings me to the core questions alluded to at the outset. For many years now it has been my passion and aim to understand the following questions: 1) How can the church develop a relationship with Christ that goes beyond a shallow view of personal interest and private concern?

2) How do we redefine our situations so that Jesus is Lord of our families and spiritual community and not merely our private lives?

3) How do we counter a culture that increasingly encourages consumerism, novelty and short-term commitment and in the process develop a biblical discipleship with regard to the land?

What is Ithaka’s Place in the Struggle?

Thirteen years ago the Lord put it on my heart to open our home and make it a place where the church can send the hurting, the bruised, the seekers and the skeptics to witness first hand the harmonious life; a place where marriage, home, church, community and the land are integrated and shaped by a devotion to Christ. Since that time, we have hosted hundreds of forums and learning events, most of which are now in local churches and venues. Our summer music festival on the farm has become a much-anticipated annual celebration.

If you would like to learn more about this ministry you can find us online at Ithakafellowship.org. Our next Friday night lecture is March 20, 7 p.m., at Christ Community Church of Chenoa. Come check us out. The guest speaker’s topic (Rev. David Keithley) will be “A Non-Anxious Presence In Our Out Of Control World.” Hope to see you there.

Unfinished Business Part 2

I knew I had left home, but home had not left me. This is a statement made in Unfinished Business Part 1 in reference to the many men and women who are tormented by the trauma of a dysfunctional childhood. Until fifty or sixty years ago, very little attention was given to the family member that grew up within a home struggling with drugs, alcohol, and now the opioid epidemic. Today, the research shows that despite being physically grown, the uncomforted inner child of our past continues to exist in us as adults. There is, in the words of Hugh Missildine, an “emotional residue in our memory or subconscious that was created in response to past events. We still feel the reactions even though the events produced them are gone.”

Perhaps you or someone you love is struggling with this kind of unfinished business. Past addictive patterns in the home, and the “learned helplessness” they create, are obstructing the kind of growth and maturity the Scriptures promise through the inner working of the Holy Spirit. This month I’d like to introduce you to the biblical path for healing and transformation. I’m not going to use a lot of theological terminology. I’ll save that for another forum. I simply want to point you in the right direction and get your feet on the path.

“At a very young age we are forming core beliefs about ourselves. We learn from our home-life which emotions, wants, desires, and longings are acceptable and which ones are off-limits.”
Rev. Duane Otto

To begin with, it’s important to understand that you are made in the image of God. This is why you have such a deep longing for intimacy. God made you to know and to be known. That’s His nature, too. So it’s important to know that when you came into this world as a child, you were born with two relational needs etched deep within your soul. And here’s the thing, they are expressed in question form. The answers are not “hardwired” in, so to speak. The conclusions are drawn from our childhood experiences. The two crucial questions are: Am I worthy of love? And are others capable of loving me?

Let me give a quick example. Let’s say you are seven years old and you come home from school and ask your mom for a new pair of sneakers. For most of us, asking for something requires vulnerability. You are giving your mother power. She can ignore you, hurt you, make light of you, refuse you, or help you. Asking is at the heart of being known and knowing. Apply this to your own childhood. When you asked for something did you feel love or neglected? Did you live in the context of scarcity or fear? Did it have to be on sale? Were you made to feel selfish or ungrateful or irresponsible or unwanted? At a very young age we are forming core beliefs about ourselves. We learn from our home-life which emotions, wants, desires, and longings are acceptable and which ones are off-limits. And these assumptions form powerful patterns that determine in adulthood how we respond to our own emotions and others, and how we ultimately relate to God.

This is why we all struggle as adults with intimacy. The sin patterns are complex, but research breaks them down into four categories. First, some of us are overly preoccupied with relationships. We want intimacy with others but we are impulsive and overly emotional and needy. This is why some of us keep putting ourselves in damaging relationships. Second, some of us are fearful and afraid of getting hurt so we struggle with trust. We avoid closeness and vulnerability in relationships. This is why intimacy seems so illusive. Third, some of us are dismissive and detached in relationships. We act like we don’t need people. We act defensive, self-sufficient, and work to hide our feelings. This is why we are quick to point out the wrong in others. And fourth, some of us are able to create deep and meaningful relationships with appropriate boundaries because we have come to the realization through the grace of God that we are deeply loved in spite of our brokenness, and God is not only capable, but more than able to give us the love our soul needs through His Son Jesus Christ. This is why some of us are able to give ourselves away to others in a non-defensive way.

If your soul has yet to experience this kind of response from the Lord, I invite you to accept His invitation today. The path to healing and grace is found when we accept the invitation to come and abide in Him (John 17). This path of course will require you to find a gospel-grace centered church. And of course it will require you to surrender and turn away from your old patterns of relating to others and Him. This is easier said than done. The irony of having unfinished business in our lives is that we get use to it. We get comfortable with it. We learn how to manage it, though painful and hurtful. In fact, during certain moments of our day, we even embrace and cherish the lies about our identity. They motivate us. We are bent on proving them false. But again the invitation of Christ still stands. Will you come? Will you renounce your sinful and addictive patterns? Will you come to Him and let Him whisper to your soul, “It is finished”? This is the path of gospel transformation. And it does not disappoint. It is quite the journey!

Unfinished Business, Part I

Unfinished Business

“I knew I had left home, but home had not left me.” This is a statement made in reference to the many men and women who are tormented by the trauma of a dysfunctional childhood. Until fifty years ago, very little attention was given to the family member that grew up within a home struggling with drugs, alcohol, and now the opioid epidemic. This article, and the next, will briefly attempt to focus on the lingering residue of this unfinished business in an adult’s life.

How much of an impact does a parent have on the adult later in his or her life? Is it possible, despite the fact that we are physically grown, that we are stunted emotionally and spiritually? In 1963, Hugh Missildine had this to say about this matter: “The uncomforted inner child of our past continues to exist in us as adults. There is an emotional residue in our memory or subconscious that was created in response to past events. We still feel the reactions even though the events produced them are gone.”

Does the Bible speak clearly on the issues of learned behavior, co-dependency, negative and positive reinforcement?
Duane Otto

Missildine made this observation in his book Your Inner Child Of The Past. Using many case studies to prove his point, he showed that the temperament of an adult is often the remnants from the child they once were. The temperament in other words is intertwined with the emotions and character of an individual early in life. Thus a child from an alcoholic family, for example, will be influenced by the dependent parent and will be taught a behavior called “learned helplessness.” Day-by-day as the child develops, he or she will be made dependent on someone or something beyond himself or herself.

The word “dependent” in the context of the dysfunctional home refers to the addictive personality. This dependent behavior is most common in the home of an addict but also resides in the workaholic home, sexually abusive home, perfectionist home, and the gambling home. A list of common traits for the child experiencing these various kinds of home environments may include poor self-image, high frustration, poor concentration, depression, or hyperactivity. Each will serve to distract the development of the child’s identity. Missildine’s research supplies the evidence that supports the idea that these traits, if unchecked, will carry on into the adult life. Anger, hurt, humiliation, shame, guilt, shyness, distrust, depression, and many other intimacy traits are common signs of the lingering residue of the unfinished business. These past patterns will obstruct the growth and maturity of the adult identity.

Is all this biblically supported? Much is said and written from the observations of the therapeutic world but little worth can be placed on it if it contradicts the Word of God. Therefore, does the Bible speak clearly on the issues of learned behavior, co-dependency, negative and positive reinforcement? And if so, what is the path forward for those dealing with the ramifications of a dysfunctional home?

I believe it does. For instance, Proverbs 22:6 wisely instructs parents to “train up a child in the way he should go, and when he is old he will not depart from it.” And Jeremiah teaches: “Then I will give them one heart and one way, that they may fear Me forever, for the good of them and their children after them” (32:28). There are many more places we could turn to see that the parental impact upon children was recognized in ancient times way before any science report on human development was published. That being so, in my next Pastor’s Trellis article I’ll attempt to explain the biblical path for healing and transformation.

Jesus And The Dark Night Of The Soil

“Unless a grain of wheat falls into the soil and dies, it remains alone; but if it dies, it produces much grain.” John 12:24

The dark night has come. The end of Jesus’ earthly life is near. Using soil as a metaphor, he explains both the necessity of his death and the subsequent outcome. John later tells us that many in the crowd believed that day, but did so secretly in fear of being put out of the synagogue.

In these words of Christ we have a both a message and a world-view. The message is declarative. Those in love with the things of this life lose that which really matters, while those in love with Christ reap the benefits of His saving work now and forever. This is a message our wayward hearts need to hear daily. Why? It’s because this principle of life through death is contrary to both intuition and commonsense. It is only when we are walking in union with Jesus that we truly experience its truth and power.

But just as importantly, the implication of the worldview Jesus uses to communicate His message of life through death has life changing properties. He says a kernel of wheat must fall into the dark earth and cease to exist as a mere kernel if it is to bring forth new life. Is this just good communication on the part of Jesus? Is He simply borrowing the vernacular of an agrarian culture to make a point about the vitals of salvation? I don’t believe so. The implication is that the gospel and the soil are linked.

How so? Gregory of Nyssa, a younger brother of St. Basil puts it this way: “When we look at creation, we form an image not of the substance of the Creator, but of the wisdom he has revealed in his work. We can see God’s goodness in every object around us, and the contemplation of any object carries our minds upward to the supreme source of goodness.” I find this observation to be truly fascinating. Gregory is communicating something about creation that we would be wise to consider; something Jesus and the Holy Scriptures even encourage us to respect.

As Scripture testifies, God in His essence transcends all human understanding. He cannot be approached by human intellect. That is why we are told that the ways of God are unsearchable and even beyond human reason. Yet, simultaneously we are told that God in His love and mercy has granted several ways for us to apprehend Him. In other words, He has provided timeless means of grace that give us ongoing access to His good nature. It matters not your age, color, educational background, vocation, or hobbies. Both Scripture and creation are gifts to be explored and contemplated by all (Psalm 19).

Yet how does one strengthen this Word-soil bond in a culture that is primarily post-agrarian, or shall we say is spiritually schizophrenic in the areas of faith and matter?

In asking this question there is no intent in alluding to a golden age. Christians have always struggled to deal directly and openly with the fullness of God’s Word. And yet, at the same time we need to qualify this confession with the admission that some eras understood or at least enjoyed the intended order of life better than others. For instance, there was a day when vegetable gardens put many families on their knees and kept their hands in the soil. There was a day when young children sat on their mother’s lap in the cool of an evening, rocking on the porch to the cadence of summer locusts, later to rise and chase the fireflies of the night. When activities like this happened, subtle lessons were being taught. Many came to know something about the Lord in these common everyday moments. They learned that God was inescapable. They sensed the sacredness of life. They felt led to take off their shoes. They knew deep down in their souls that they were on holy ground.

This is the bond of which the Bible talks about when it comes to the wedding of God’s message and worldview. Let’s face it; we are a generation that loves our computers, TVs, cars, air-conditioning, smartphones, and the culture they create. We love what they give us – that sense of control and relevancy. But what is the tradeoff? What happens to a people when you divorce the Word from the Bible’s worldview?

Perhaps your own longings provide the answer. Are you sensing the need for more of Jesus in your life? Begin by digging deeply into the Bible. But don’t stop there. Let the Word of God teach you how to slow down, listen, and nurture values that open your heart to the presence of Christ around you. In other words, try putting your hands back in the garden. Take time to chase the fireflies of the night. You might be surprised what happens in the dark night of the soil.

The Future Of America

In The Real American Dream, Andrew Delbanco summarizes the various social conditions and common assumptions about reality that he believes have shaped the spiritual affections of our relatively young nation from the first English settlements to the present day.

Although Delbanco handles the historical evidence sparingly, his arguments are penetrating and far-ranging, giving the reader a strong sense of what our human longings mean for the present and the future of America. He states his premise with these words:

“Human beings need to organize the inchoate sensations amid which we pass our days – pain, desire, pleasure, fear – into a story. When that story leads somewhere and thereby helps us navigate through life to its inevitable terminus in death, it gives us hope. And if such a sustaining narrative establishes itself over time in the minds of a substantial number of people, we call it culture.”

To Delbanco, the innate need for a meaningful story is the dominant force behind the development of what is commonly called the “American Dream”, a dream that is distinctly national. Moreover, it is his belief that an organizing narrative will not only capture our “pain, desire, pleasure, fear,” but also give rise to hope within and guidance without as we seek to navigate the pitfalls of life. Since ours is a progressively and ever-expanding nation, a nation that some say is morally dedicated to the quest for continually improved means to carelessly examined ends, Delbanco goes on to write about three Dreams that have shaped the American psyche.

The first dream he simply labels “God.” It is the phase in American history in which he says, “Hope was chiefly expressed through a Christian story that gave meaning to suffering and pleasure alike and promised deliverance from death.” This dream was not created in a vacuum. God had been lost in the pomp and glitter of the seventeenth century English church. Worldliness had lulled the soul of a nation to sleep. Persecution and death were norms for the faithful Christian. So the Puritans put their lives in the hands of a faithful God and came to the New World with the hope of a better tomorrow. This kind of trust and dependency upon God distinguished the soul of our nation for almost two hundred years.

The second dream Delbanco summarizes is called the “Nation.” He argues that the first dream was slowly lost by the cold and pervasive rationality of the Enlightenment. Like Europe before, churches were no longer thriving and growing faithful disciples. It was better to act pious than to know Christ and the fellowship of His suffering. Souls in search of meaning were less inclined to turn to Christianity in order to feel connected to something larger than them. Prompted by men like Emerson and Lincoln, they turned to the “idea of citizenship in a sacred union.” Affection for God’s glory was subtly replaced with national sovereignty and civil glory. This new system of thought, with all its humane hopes and dreams, filled the vacuum and persuasively inspired our young nation.

The dominance of this second dream found mesmerizing control in the 1920s with the advancement of industry and the sciences. So much so that by 1933, five years into the Great Depression, our nation was crying out from the food lines to the government, not God, for deliverance, revealing that our collective hope for a better tomorrow was firmly in the hands of politicians.

Is this expression of civil religion dead? Delbanco believes most Americans have moved on. A vast majority of our nation no longer recognizes civil religion as the defining narrative of life. Why? To quote Delbanco again, it does not adequately “organize the inchoate sensations amid which we pass our days – pain, desire, pleasure, fear – into a story” that is believable or desired today.

So what motivates Americans today? According to Delbanco, the third and latest dream is the realization of “Self.” In other words, the good life is now pursued through the tastes and likings of the individual, not God or service to one’s nation. And successful politicians are learning how to speak to this dream.

For example, today most Americans dream of happiness found through relationships, purchasing the latest and greatest novelty, going places, succeeding at work, protecting personal rights, the perfect weekend, an opulent vacation abroad, or freedom to be who they are without judgment. Of course there are exceptions to the rule. There are some who find all this a bit hollow. And so in the quest to feel connected to something bigger than self they pursue personal reward and meaning through philanthropy, social engineering, careerism, or apocalyptic environmentalism. But in all of this personal desires are king and politicians are acting more like court jesters than law keepers.

So where will this take us? What story will capture the heart of America in the future? Delbanco does not predict what the American Dream will be in the next twenty years. God. Nation. Self. Only the Lord knows what is next. But this is what we do know about God’s ways – He is faithful to His church. I personally believe the next Jonathan Edwards, the next George Whitfield, or the next Billy Graham that God uses to bring about the next great awakening may very well be sitting right now in a tattoo parlor getting inked. Who knew that Saul of Tarsus would be the great apostle to the Gentiles?

Friends, we are charting new territory as a nation. The future is going to look different than the days of our parents and grandparents. We will be forced to explain things that once were assumed. But that is not a call to retreat, get sentimental or jaded. It just means that we as a people who preach Christ crucified and risen will look a little more crazy to the people around us who are in search of the next American Dream. And that, in the end will be our greatest contribution to a world needing “to organize the inchoate sensations amid which we pass our days – pain, desire, pleasure, fear – into a story that truly” gives birth to hope.

Therefore, if you are a follower of Christ, let me encourage you not be one who adheres to any national dream other than the one presented by the Lord. When knowing Him and pleasing Him has become your greatest delight and when He has become your greatest security, then you will be free to truly live and dream!