My Updated “About” Page

Just wanted to take a moment to highlight my blogs “About” section. Thanks for taking your time to read!

In my undergrad degree I took a course on Worship (Christian). We were required to read a book by Robert Weber entitled “Worship Old and New”. A thought from that book has stayed with me. “The early Church gathered to retell the saving events of God… predominately the Exodus deliverance and Cross/Resurrection Events…” Weber continued to explain the different mediums that were involved regarding how God’s saving stories were retold. They would meet in homes, fields, over meals, with singing, with musical instruments, with drama, with Psalm sharing, scripture reading, prayer, and most of all through action in their world through radical relationships filled with Mercy and Grace. Jesus was their TORAH. Resurrected Jesus was their proclamation. Dynamic selfless Love was their ethic. My experience growing up was that Worship was mainly synonymous with music forms. This sadly truncates the more full reality of worship or worth-ship.

This site is a place to read my musings and opportunity to participate in creating thought and conversation starters regarding faith.

Everyone will attribute worth to something with their life. One picture of the word/concept worship in the ancient world regarded their posture in which they approached the king. They did not come in with their head held high or with their own agenda. I have the mental picture of opportunity, awe, or fear with someone crawling into a earthly king’s presence. Whether the king was good or bad was probably always on the minds and hearts of the people (esp. the person coming into the king’s presence).

The people had the same relationships with their gods. This is where the God of the Christian scriptures stands in stark contrast to the kings and gods that were not of good character. Not different… non-existent… The biblical concept of Israel’s God is that this God was/is Holy (meaning different or set apart). This God was worthy of attributing life worth to because this God was/is good (in the truest sense of the word). N.T. Wright says that we become like what we worship. I believe that is true. The biggest warning of dehumanizing an individual in the Bible is the worship and keeping of idols. Idols are items that captivate us to the point of addiction and are not life giving. As opposed to icons, idols fixate on themselves and become a hopeless god. Not a living or life providing God.

Jesus is the full expression in human form of Israel’s God.

Since the Church is not really a building or institution… but the community of those that profess that Jesus is God and has risen from the dead, those who want to be His disciples on earth, those who want to take action for the betterment of the world… consider this a form/extension/type of church space… Maybe it will evolve into more…

We all have a story. We all find worth in something or someone. I would like to provide a space to think and reflect on the one who I think is worth attributing your entire story to. Jesus.

The DNA of a church/groups that meet in Kansas where I live has already been in the works. More of this to come.

Pastor Josh Kilsch

Jehovah’s Witness Funeral Part 1.

I had the opportunity to experience my first Jehovah’s Witnesses funeral this past Saturday. I promised a blog post on this, so I am attempting to be somewhat faithful to that promise. I say, “somewhat” because there is a lot to say about the differences in my theology than the those of the JW’s, but my point (I hope) is not to poke fun or be condescending to their beliefs per se.

In my worst self… there is pride that needs to be “checked at the door” of judging another person’s beliefs (this happens with people who even hold the same orthodoxy as myself). We all do it. We long to be right. We long to be part of the TRUTH tribe. We want the “A” at the end of life and the cheese at the end of the maze. We all want to do it for various reasons. I believe one of the reasons we judge other people’s beliefs is out of fear and out of our own sinfulness. I am no different so I guess I will apologize on the front end (when saying “judge” I am meaning being judgemental with harsh perspective, not “judge” as it should be used as to mean to judge rightly or think critically).

James Sire talks about how we believe things for mainly four reasons: 1. Sociologically (My parents, friends, society told me it was True, 2. Psychologically (a supposed Truth makes me feel good), 3. Religious (The priest, rabbi, church, guru told me that it was true), 4. Philosophical Consistency (I have surveyed the data and looked for the most logical and consistent explanation). I think I first read this in a book “I don’t have enough faith to be an atheist”.

These four categories are interwoven in all of our belief systems that we carry (knowingly or unknowingly). I love the language of Rob Bell’s oft quoted “What we caught and were taught” by all the influences growing up. Some of us explore our beliefs and try to make sense of the inputs we received. Other people sometimes do not care that much, and others lose faith along the faith journey or even get angry (a lot of times all of these happen along the exploration of beliefs/faith). Facing questions concerning the things we have held dear can be a very disturbing and lonely journey. Most faith traditions have an ostracizing, excommunicating, shunning-kick-you-out-of-the-family-and-never-talk-again-kind-of-policy (spoken and unspoken) about them. Some even use violence to enforce the group think and ensure compliance with the faith tribe.

This is probably my biggest hang up with the Jehovah’s Witnesses. They do not allow any outside feedback loops to question themselves. They are unwilling to seek truth (unless it is from their own tribe/Bible translation). They practice information control. They are exclusionary. Many Protestant Christians do this too to be fair, but they do so not because they get that instruction from the Bible or Church History (Church History must be qualified but obviously not here). Christianity is a “faith that seeks understanding”. In my opinion, the Bible welcomes the scrutiny of the curious and the skeptic (even if a particular denomination or group of persons don’t).

Reflecting on some of my experiences with information control: (I have had acquaintance relationships with probably six to seven individuals from this faith background). A girl that I worked with at Starbucks in Colorado was instructed by her father not to talk to me anymore once I had some basic non-coercive conversations with her concerning God and gave her some books to read on the subject of reflecting on biblical theology and interpretation. She even explained that she was afraid that her family would disown her for even having taken the books…

Another example is of a couple that are super great people that I know who claim Jehovah as their God. They are some of the most outgoing and kind people I have met (from the JW faith community) who often probably ask themselves WWJ(ehovah)D? Many Saturday mornings they would bring me their pamphlets and Watchtower magazines in the most professional way. They would offer to share a Biblical passage with me (from the New World Translation of course). I would oblige and sincerely listen to their offerings and their gentle sincerity. I would read their materials and ponder the data (which is often pretty general and doesn’t go into any major theological positions but rather encourages good moral behavior inspired by Jehovah).  A couple of years later I went to this couple’s house to bring them a copy of Max Lucado’s “The Story” as a gift (Our Church was giving them away to help spread biblical literacy). The guy (who I do respect) refused to take my gift. There are many reasons that he rejected it, however, the main reason was that he was trained to do so. He expected people to take what he was pushing, but was unwilling to receive anything from anyone else.

PLEASE STAY TUNED ON THIS BLOG FOR PART 2.

Selfies, Death, Hope, 2019

A friend of mine recently went to a seminar that encouraged parents to be engaged with their kids’ use of social media. The ill impact of mindless hours of scrolling through “news” feeds on one’s Facebook is a complex reality (not just for kids). My friend brought back a reflective statistic that basically acknowledged that on average people will have spent 11 years of their life on Facebook and 1 full year of taking selfies! This is a powerful thing when one thinks how one spends their short life. Sleeping, working, and eating take most of our lives and along the way we try to make and maintain meaningful relationships.
Another year gone. New outcomes at the end of this one. New plans and resolutions to make it happen and unwire bad habits. I often think about (sorry if it seems morbid) about how short life is and how close death is for each of us (even if it seems like we have a lot of time ahead). Not very hopeful sounding am I?
I do, however, have a lot of hope and I attribute that hope to my Christian Faith. This past year I performed the funeral for four different people that died. I have been a bi-vocational pastor for a few years and I am on the backup list of who to call when one of our local funeral homes need a pastor (for multiple reasons including that the deceased individual didn’t have a church affiliation or that other Xian pastors refused to perform the service).
Funerals are a major part of a full-time pastor’s role in Christian service to the church and community. For me, most of my time is not spent in Christian church buildings or settings. My experience is a lot like most of the lay people in Christian congregations, and it is a very interesting feeling when I step into those moments to be and perform the high task of servicing the dead and their families. The key point I am trying to make with all this part is that dealing with and thinking about death is something we as Americans try our best to avoid. We want to feel alive. We want the moments that we get to last. Most all of us are shocked when death happens. Some people have been blessed to live long lives and many often realize how fast life had gone. Death definitively feels like a blow. It sucks. The biblical story, however, is never shy regarding the grit of life and death (as so many people have assumed). Words and concepts like “peace”, “save”, “hope”, “resurrection” etc. carry the revelation that God’s plan is not death of creation but the restoration of it. Death’s sting is even questioned by the Apostle Paul.
So… what does this have to do with a year of your life spent on selfies? One thing is that there is a reminder that life is precious and short. Maybe that we would spend that time and those selfies a bit more serious this year. This morning was the first morning of 2019 and I took a picture of my kids and I eating breakfast together at our family dinner table (Andrea was at the gym working out and practicing her stuff for her class). When I snapped the picture, I had thoughts that dealt with how special the moment we were sharing was. This was a moment I wanted to hold onto while realizing someday this picture would be far in the past.
Simultaneously I had a flashback memory that brought emotion to the forefront of my mind. In college and when Andrea and I were first married, I worked at Chipotle. Within the first few months of working there one of my managers died. A couple of months later another manager shot himself at his home (I still think about him when I see our Betty Crocker Cookbook, he gave us for our wedding gift). Both guys were in their early forties. I was age 22.
The first manager I mentioned was named John, and he died of a heart attack. The second manager (Cory) of despair and self-infliction. John’s family had a funeral for him at a local church and we went to pay our respects. I never heard again from Corey’s family. I was as close to John as most people are to their co-worker/managers in that kind of work. I was not that close to him as others might have been, but I do remember him being a good guy as far as I had been able to know him. At his funeral we stood in the back of the room and outside of a couple people from work we didn’t know anybody else there. They started a common video containing pictures of his life. Life with his friends and family.
I remember a rush of emotions coming over me while I was watching the video and his kids watching the pictures go by. Almost twelve years have gone by since that seemingly forgettable moment, but I remember the universal human experience of what loss of life feels like. I think that this was the first time I had reflected on death in that kind of way. Someday will be each of our turn for death. I know that those can be for some very intense thoughts going into 2019. Let’s make the moments of each breath and day we are given. For those of us who know what faith in Christ means, let us share that with one another and share that hope through our love this coming year. Death is not the end.
One of my favorite bands released a song from their upcoming album. Demon Hunter’s song “On My Side” explores the ideas of 1 Cor. 15:55 and Romans 8:31. Ryan from the band explained that because of Christ, death is not a period. Hope in Christ gives hope for the now and the eternal. Lyrics below:

“On My Side”
I’ve been waiting, give me a sign
There’s nothing left to face, only the time
I see shadows, devils, decline
I’ve lost my faith in us, found my design
So now…
Where is the enemy
I can feel no bite
Where is the enemy
When death is on my side
Something building, raging inside
This hope gave me release, gave me a why
Can’t shake this ground beneath, I came to fight

Consuming victory
The trumpets calling out to me by name
By name
No looming debt for me
No, death will find his aim to be in vain
In vain
-Ryan Clark (Demon Hunter)

Link to YouTube Song below:

Demon Hunter “On My Side”

Revision of Our Compelling Visions

Listened to Tony Robbins this morning on goals. I paraphrase below: He mentioned how having a compelling vision (the why) of our goals PULLS us toward them. If we simply rely on PUSHING ourselves toward a goal that requires will power (which takes more and is not usually sustainable at intense levels). We need push (will power) and pulls (compelling vision) but pulls will help us more for the endurance toward the goals.

What new visions of the future do I need to evaluate and create?

What old visions of the future do I need to find compelling again?

Isaiah 53:10-12.

The pericope for consideration continues the identity and mission of Isaiah’s servant. We find in the mysterious individual further paradoxes concerning the purpose of the individual’s life and actions. This servant has a difference about them that makes life appear in a world where sin and death reign. The servant surprisingly bears the crimes of the guilty making them right with the offended party (God). This part of the poem speaks about the result of a future victory and the hope of the servant standing in the end in triumph. It is in the ultimate task of absorbing death that the servant has changed the course of the rebels’ destiny.

            Often, we look to the New Testament writers to form our theology regarding salvation. For the Christian, it would be wise to look back to the Old Testament to get a better grasp at the foundations of such theological formations. In this passage (and the previous verses) we have important clues on how to think about what Jesus’ death and resurrection mean. Isaiah’s vision regarding the servant grounds itself in sacrificial language from Leviticus. The servant’s actions give writers like Paul in the NT the ability to put forth considerable conclusions regarding the sinner’s response to the actions of Jesus’ (arguably saving) actions.

            Obviously, the Christian is indebted to these passages in Isaiah (both in their own context and via the NT) for their formation of soteriology. It is eye opening to go back and read Isaiah without assuming Jesus as the fulfillment of this vision. Oswalt notes that Isaiah’s goal was not to produce a literal future prediction of Jesus’ entire ministry. However, the congruence with which the NT writers match up Jesus with the servant described by Isaiah is remarkable (408). The identity of the servant should be considered within Isaiah’s contexts before jumping to the NT’s illumination. Most of us must attempt to honestly approach this task in a backwards manner because of our Christian upbringing. It might need to be noted that I am not arguing that it is wrong to come to our soteriology “backwards”. In my opinion, it is very striking however, that when one studies Isaiah for its own sake, Jesus’ life, death, and resurrection are enhanced for their salvific significance rather than diminished.

            The human dilemma has become God’s priority in the biblical narrative (404). God’s solution, according to Isaiah, is a sacrificial human. This human has a servant role that is misunderstood completely. The important religious concepts such as holy and righteous are totally flipped upside down within Isaiah’s servant. The servant takes on the iniquities of the non-innocent. Oswalt highlights that this is not just symbolic but something that happens in reality. The righteous one makes others righteous by absorbing the world’s sins. This priest type figure offers themselves for the people’s sin. Unlike animals, this God-like human steps into the active place of substitution to make relationship with God wholly possible again (405).

            One’s future thinking about resurrection is hinted at in verse 10. As Oswalt points out, this does not necessarily speak of resurrection but that the servant’s life and death will not be in vain (402-403). I think that the bigger idea of death being dealt a “death-blow” is an appropriate image regarding the servant’s actions. God’s servant not only has a message, but the servant’s action accomplishes what no religion could (even Israel’s sacrificial system). Isaiah plants within this part of the poem further imagination regarding God’s heart and plan to deal with sin and its consequences. God does this through God’s servant in a powerfully absurd way that ends up victorious in the end. One’s theology regarding sin and redemption are given much ground to reflect on within these few verses. The servant further reveals God and the important fact that death loses when God gets actively involved. These thoughts should shape each of us as we ponder the Bible’s ultimate message regarding redemption and restoration.

Servant Cont… Isaiah 53:4-9

The passage for study this week highlights the irony regarding God’s ways of working in the world that seem contrary to expectation. The servant that is mentioned is further under scrutiny for the actions that this person makes. Sinful humanity gets a surprise healing from the pain inflicted upon the servant. This poem continues to challenge the assumptions regarding Israel’s saving God. God supposedly is going to send remedy through an unlikely source.

            It was typical in the ancient understanding to think that when something bad was happening to an individual it was a result of their wickedness (386, 389). It would seem surely that this absurd character that was appearing weak and sick was getting what they deserved providentially. What the reader discovers, however, is that the sickness, shame, and punishment upon the servant is due to humanity’s sin. This is not the servant’s fault, but the servant bears the entire barrage of insults and are in place of the sinner’s sickness (397).

            A large portion of the poem is painting the picture that there is a contrast between humanity and the servant. This is true even despite the reality that the servant is just like humanity and comes from among humanity. This is interesting since this servant is described as innocent, perfect, and undeserving of any harm. The theology of substitution is highlighted by Oswalt on numerous points and as he highlights is connected to the sacrificial system known by Israel (385). Sinful humans, as Israel would have known and argued, needed a mediator between them and God’s righteousness. The sacrificing of unblemished animals to atone for their sins was at the heart of their holiness understanding. It is further striking how Isaiah’s picture combines this language of humanity and a perfect sacrifice to mediate between God and humanity.

            The use of the image of a sheep in the poem suggests humanity’s dilemma and the servant’s destiny. It symbolizes humanity’s flaws with sin and missing the point of creation when they have no awareness regarding consequences for actions (389). Humanity needs a God as much as sheep need the guidance and love of a good shepherd. A good shepherd will rescue their sheep at great cost. Oswalt points out the contrast between the people who have gone astray being like a flock of sheep and the servant being a submissive lamb on the way to death. This comparison is a powerful picture of how the servant is like the lamb in a different way than the lost unaware sheep (389-391).

The absurdity of the poem is further complicated when one thinks that God is the one who supposedly does this to the servant (Isaiah 53:6b). This tension should stand when we think about God’s radical dealing with the life destroying force of sin. God is really dealing with God in a profound way. Oswalt notes the many connections here between Jesus and this servant (385, 391, 392). Jesus is described in the New Testament by John the Baptist as the lamb that takes away the sin of the world (Jn. 1:9). Jesus also is the one making the decision to follow through with the mission of embracing death to satisfy God’s mission of salvation (Luke 9:51).

This servant/messiah being described by Isaiah is one that is truly unique. The one who never committed sins or violence is embracing sin and violence within themselves. Oswalt sees that Isaiah is writing about an individual the world had never seen. He rightly notes that there has never been such a person known to have been fully innocent and always have spoken truth (396-397). The entire pericope tells of a contrast between humanity and the servant. It ultimately speaks about God’s character and how God works with the problem of sin. For Israel, it should have prompted them to see things in a different light and be on the lookout for one who would be innocently led like a lamb to the slaughter and in whose mouth, there was found no deceit. Isaiah pointed to the kind of servant that would save people from their sins (Matthew 1:21).

Servant… Isaiah 52:13–53:3

 

Isaiah 52:13–53:3.

              This well-known section of scripture is one that reveals the character of God. The mystery of the identity of the servant in the poem is something worthy of exploring. The role of this servant in God’s purposes in the world is also important to the theological purpose of the message Isaiah is trying to convey regarding God and humanity’s sin problem. Humanity (including/specifically God’s people) often miss God due to their assumptions and alienation from the creator.

 

            Everything in the poem flips the expectations of the hearers. It gets the reader to think in regards to what people would expect from God’s action and power bursting forth into the world. God’s power (“the arm of the Lord”) is not as destructive as much as it is constructive to the those who have been victims of abused power (375). Certainly, Israel had played both roles of oppressed and oppressor in her history. The irony of this periscope (as with most of the Bible) is shown in God’s ability to work despite apparent weaknesses. It begs the question when talking about God’s power and God’s ability when it is assumed YHWH is the creator of it all. Maybe this is another theme that is sarcastically picked up throughout Isaiah. God’s people have amnesia regarding God and therefore forget their own role in the created order (and call to the world).

 

            Oswalt points out that despite the amount of study done on this pericope details of the interpretation remains not perfectly nailed down (377). The identity of the servant is the one who will restore covenant and, as Oswalt notes, the servant is not Israel (378). The most important impact of the message of these verses deals with suffering and humiliation regarding the servant. It is ridiculous, from humanity’s vantage point, that power is going to come through weakness. It is absurd to place the event of mockery with a conclusion event of exaltation. This seems to be the point Isaiah is trying to make (Isa 55:8).

 

            It is easy for the New Testament writers to attribute the servant to Jesus. When we focus on the passage in its Old Testament context, however, we also see a theme of God’s character coming through in the very idea that God’s name as revealed in Exodus 3 means deliverer. Jesus’ story starts in a humble place and before resurrection (exaltation) he experiences the crushing of power from both the political and religious establishment (382).

 

            It is further revealed in this passage concerning the theology of substitution. Others have argued that this cannot be found due to the servant’s participation in suffering rather than standing in the sinner’s place (not to mention Israel suffering already for their sins). Oswalt makes a case for the idea of substitution that is convincing (385-386). While substitution theology can be found here, it is worth noting that it is not the all-encompassing passage to deal with atonement. It is simply a very important one when developing a robust understanding of God’s dealing with sin and death.

Throughout the section everything points to the idea that God’s servant will not be given the time of day (but surprisingly will in the end). In the parade of power expectations, God’s people and the rest of the watching world will miss it. Oswalt highlights and interprets 53:2-3 as point of avoidance. He compares it to when a sick person is often avoided because of another person’s uncertain feelings regarding the situation. This ends up avoiding the person in need altogether with nobody winning (383-384). This section that was chosen for review highlights God’s character of suffering through God’s appointed servant. God is impacted by sin and deals with it directly at great painful cost. The poem testifies to Israel’s rejection of God due to their obtuse alienated expectations. The servant’s role, however, is the very thing Israel/the world needs and ironically wants.

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