• Pastor Fashion?

    Pastor Ed Young Jr. has a new website for Pastors it is called Pastor Fashion.com. (No I am not lying click the link!)

    Here is the first blog on the site:

    “Pastors aren’t typically known for their fashion. Most people don’t think of the runway leading up to the pulpit. But why not?! Why can’t the men and women of God set the standard for the rest of the world in fashion as well as faith? That’s why we’re launching PastorFashion.com. We want to set the trends.

    Check back with us regularly, as we’ll be posting things like what not to wear, fashion tips, the latest trends and so much more!

    We’re not trying to be like the world…we just want to be fashionable while we try to change it! Have fashion tips, things you’ve seen done (whether right or wrong)? This is the place we’ll keep the conversation going and the trends growing!”


    Now a couple of reflections are worth considering:

    1. There is really nothing inherently wrong about pastors wanting to look good or giving each other advice about what to wear or not wear if that is what floats their boat and as long as looking good doesn’t define them. In fact I have seen in some churches Pastors dress down as much as possible in reaction to a tradition where pastors have to wear a dress and a collar. This is an overreaction which communicates more than dressed down pastor wants to communicate.

    2. What we look like communicates a hell of a lot. If I go to church in my daggiest clothes what is communicating? If I rock to church in a suit or robes or a footy Jersey what is it communicating? What I wear communicates how I want people to treat me, what I think of myself and in some sense what I think of God. If drag some clothes off the floor and sniff them to make sure they don’t smell too bad and then put them on and go to church I may be seen to be saying “I don’t care about how I look” Or “I have no self confidence” or “Meeting with God and his people isn’t a big deal”. Conversely, if I wear a really expensive suit I may seem to be saying “I care a lot about what you think of me” Or “My God is a blingy God who will bless you!” What we look like communicates a hell of a lot.

    3. In the Bible women are told that they shouldn’t be known by what they wear but their inner character (1 Peter 3:3, 1 Timothy 2:9). This command surely has to be applicable to men also. What a website like pastor fashion does is take our attention off what the bible says should define us as pastors (godliness, theology, love for people etc) and put the attention onto the very thing that shouldn’t define us i.e. what we look like. So even though we have to be careful that what we wear communicates the right things about us we cannot fall into the trap of making something that should be far on the periphery come to centre stage.

    4. It is a sad day when one of the most well known pastors in the world launches a new website for pastors and it is not about theology, joy in God, pastoral skills or something else that God is concerned about but fashion, which is something that the world is deeply concerned about but which God doesn’t care about. But this gives us pause to reflect on our own lives. If one very intelligent pastor who wants to reach people for Jesus is spending his time talking about periphery are we doing the same?

    What do you think?



  • What is Resolved preaching on in 2012?

    Resolved has got a great year of preaching planned this year and I thought I would let you in on what we are doing.

    We are kicking off a series called Be Different this Sunday. Be Different is a series on 1 Peter where we are calling people to be different from the world. We hope to see great changes in people’s lives as they are reminded of God’s call on their lives.

    After Be Different we are doing a series on Scripture. We are looking at the Bible’s trustworthiness, authority, relevance and story. We are hoping that we will see an explosion in personal Bible reading during this series as our people see what a great privilege it is to have God’s word in front of them.

    After Easter we are kicking a series off called Crazy Love (original, I know!). Crazy Love will be a 4-week study on the book of Hosea. We will be pushing this as a series that people should bring their friends to, as we look at God’s crazy love for all people.

    After Crazy Love we are having a series that has the working title ‘The Doctrine of God’ (we will come up with something better than that for the real title!). In this series we will be exploring aspects of God and his character. Topics like God’s sovereignty, love and holiness, to name just a few, will be covered.

    After the Doctrine of God series we are doing a quick two-sermon series on Social Justice. In this, we want to make sure that our people’s view of caring for the poor is grounded in the gospel.

    August through September sees us going through Jesus’ words in the Sermon on the Mount. We are hoping to make this a series that people can bring their friends to, to meet Jesus the master teacher and find out that he is so much more than that.

    Then we are doing two-sermon series on Joy. This will be a series where we are hoping to see how the gospel brings us joy and living life God’s way is not to be done grudgingly but should be done knowing that in this life we can find great joy.

    November sees us kick off a series in Jonah. What a great book Jonah is!!! We will be looking at Jonah and seeing how great God’s salvation is and how we are to be unlike Jonah who had no tears for the lost.

    Leading up to Christmas we are doing a short series called Never Beyond Hope. In this series we are looking at three people from the gospel of John with whom Jesus interacted (the woman at the well, Thomas and Peter) and we will see that Jesus gave them hope and therefore, no matter what we are like, we are never beyond hope.

    What is your church preaching on in 2012?


  • Why are Christians different?

    I read a Piece by Miroslav Volf titled Soft Difference: Theological Reflections on the Relation Between Church and Culture in 1 Peter today. If you haven’t read it do yourself a favour and read it. Here are some great quotes on why Christians are different:

    “The root of Christian self-understanding as aliens and sojourners lies not so much in the story of Abraham and Sarah and the nation of Israel as it does in the destiny of Jesus Christ, his mission and his rejection which ultimately brought him to the cross. “He came to what was his own, and his own people did not accept him” (John 1:11). He was a stranger to the world because the world into which he came was estranged from God. And so it is with his followers. “When a person becomes a believer, then he (or she) moves from the far country to the vicinity of God…. There now arises a relation of reciprocal foreignness and estrangement between Christians and the world.” Christians are born of the Spirit (John 3:8) and are therefore not “from the world” but, like Jesus Christ, “from God” (John 15:19).”

    “It would be a mistake, however, to describe this new distance as simply religious. In that case, the terms “aliens” and “sojourners” would have been used purely metaphorically and would indicate “no actual social condition of the addressees.”  Such a view would presume that religion is essentially a strictly private affair, touching only the deep region of a person’s heart. Surely this is a mistaken view. That religion takes place simply between a naked soul and its divinity is a prejudice, one which is nourished today by the fact that in modern societies religion has been pushed outside of the public arena. Yet even in the so-called private sphere — such as the personal life, family or friendships — religion continues to be a social force. [15] Religion is essentially a way of thinking and of living within a larger social context. Religious distance from the world is therefore always social distance. At least this holds true for Christian faith.

    How does this Christian distance from society that is religious and social come about? 1 Peter answers: through the new birth into the living hope. “Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into the living hope through the resurrection of Jesus Christ from the dead” (1:3). The new birth, whose subject is the merciful and electing God (1:2), creates a two-fold distance. First, it is a new birth. It distances one from the old way of life, inherited from one’s ancestors (1:18) and transmitted by the culture at large — a way of life characterized by the lack of knowledge of God and by misguided desires (1:14). Second, it is a birth into a living hope. It distances one from the transitoriness of the present world, in which all human efforts ultimately end in death. In more abstract theological terms, the new birth into the living hope frees people from the meaninglessness of sin and hopelessness of death.

    This process of distancing by rebirth takes place through redemption by the blood of the Lamb (1:19) and through the resurrection of Jesus Christ from the dead (1:3). People who are born into the living hope take part in the eschatological process which started with the coming of Jesus Christ into this world, with his ministry of word and deed and with his death and his resurrection. Christian difference from the social environment is therefore an eschatological one. In the midst of the world in which they live, they are given a new home that comes from God’s future. The new birth commences a journey to this home.”

    “Christians are the insiders who have diverted from their culture by being born again. They are by definition those who are not what they used to be, those who do not live like they used to live. Christian difference is therefore not an insertion of something new into the old from outside, but a bursting out of the new precisely within the proper space of the old.”

    “When identity is forged primarily through the negative process of the rejection of the beliefs and practices of others, violence seems unavoidable, especially in situations of conflict. We have to push others away from ourselves and keep them at a distance, and we have to close ourselves off from others to keep ourselves pure of their taint. The violence of pushing and keeping away can express itself in subdued resentment, or it can break out in aggressive and destructive behavior. The Petrine community was discriminated against and were even a persecuted minority. Feelings of rage and thoughts of revenge must have been lurking as a threat, ready to rise up either in aggression toward their enemies or at least in relishing the thought of their future damnation. But what do we find in 1 Peter? Exhortation is given not to repay evil for evil or abuse for abuse, but to repay evil with a blessing (3:9)! From the perspective of pop psychology or quasi-revolutionary rhetoric, such a refusal to vent the rage and actuate the mechanism of revenge would be at best described as unhealthy and at worst thought of as worthy only of “despicable rubble.” In fact, it speaks of sovereign serenity and sets a profound revolution in motion. When blessing replaces rage and revenge, the one who suffers violence refuses to retaliate in kind and chooses instead to encounter violence with an embrace. But how can people give up violence in the midst of a life-threatening conflict if their identity is wrapped up in rejecting the beliefs and practices of their enemies? Only those who refuse to be defined by their enemies can bless them.”

    “To be a Christian means to live one’s own identity in the face of others in such a way that one joins inseparably the belief in the truth of one’s own convictions with a respect for the convictions of others.”