An Oldie But a Goodie

How Many Christians Does It Take to Change a Light Bulb?

Charismatic: Only 1 - Hands are already in the air.

Pentecostal: 10 - One to change the bulb, and nine to pray against the spirit of darkness.

Presbyterians: None - Lights will go on and off at predestined times.

Roman Catholic: None - Candles only.

Southern Baptists: At least 15 - One to change the lightbulb, and three committees to approve the change and decide who brings the potato salad and fried chicken.

Disciples of Christ: As many as you want, any bulb you want, and even if you are an organized denomination of lightbulbs you are still loved.

Episcopalians: 4 - One to call the electrician, one to mix the drinks, one to set the menu, and one to talk about how much better the old one was.

Mormons: 5 - One man to change the bulb, and four wives to tell him how to do it.

Unitarians: We choose not to make a statement either in favor of or against the need for a lightbulb. However, if in your own journey you have found that light bulbs work for you, you are invited to write a poem or compose a modern dance about your lightbulb for the next Sunday service, in which we will explore a number of lightbulb traditions, including incandescent, fluorescent, 3-way, long-life and tinted, all of which are equally valid paths to luminescence.

Methodists: Undetermined - Whether your light is bright, dull, or completely out, you are loved. You can be a lightbulb, turnip bulb, or tulip bulb. Bring a bulb of your choice to the Sunday lighting service and a covered dish to pass.

Nazarene: 6 - One woman to replace the bulb while five men review church lighting policy.

Church of Christ: Any number, but you must be a member to change the lightbulb. No music during the changing.

Lutherans: None - Lutherans don't believe in change.

Amish: What's a light bulb?

Jakes on Faith and Politics

As a follow-up of the last post, I note that what began as an urban revival, led by an African-American preacher, over 100 years ago has become so influential that the man most-often cited as the most influential minister in the US, another African-American preacher.

I heard this interview with T. D. Jakes on my way home from the Seminary today (link in post title). As usual, I liked what Jakes had to say. In this interview, Jakes, in my opinion, carefully expressed the uneasiness and outright anxiety which some of us have about a coalition of the Evangelical Church and a political party, any political party.

That is not to say that I endorse Jakes, everything he says, and especially not his Oneness doctrinal commitments. That's the amazing thing about him. He is at least hetero-orthodox in his doctrine, if not unorthodox and/or heretical, but most of what he says cannot be labeled. In this way, he is a departure from most Oneness preachers. For most of their writers and leaders, the Oneness issue (baptism, Jesus' Name, view of the godhead) is paramount and at the forefront of their preaching and teaching.

One of my colleagues from "down under" recently published a blogpost (see 'The Batcave') on Jakes and Oneness doctrine.

Jakes' influence is indicative of several intriguing new directions: 1) a de-valuing of orthodox doctrine (as my friend Glen O'Brien pointed out); 2) the influence of Pentecostalism; 3) a shift in the position and status of African-Americans in the US.

Jakes' genius, if not his anointing, is that he has focused his "positive gospel" not on the accumulation of personal wealth, (though that is clearly a "fringe benefit") but on emotional well-being of the African-American audience: women who are in spiritual, emotional and economic bondage and men who have had no real role models of positive manhood. He preaches to the African-American context as it now is, as a result of history.

As is the rule, theological shifts do not occur in a vacuum.

Pope to Visit "Pentecostalized" Brazil

"The impact of the pentecostal movement in Brazil extends beyond its burgeoning demographic numbers. In fact, it's not far-fetched to say that Christianity in Brazil and other Latin American countries is well on its way to becoming "pentecostalized." Pentecostal beliefs and practices also are changing the way many of Brazil's remaining Catholics practice their faith. The Forum survey found, for example, that more than half of Brazilian Catholics have embraced important elements of spirit-filled or renewalist Christianity, including a highly animated worship style and such practices as speaking in tongues and divine healing. In short, pentecostalism no longer is something confined outside the Roman Catholic Church; it is now firmly within it in the form of various charismatic tendencies and movements."

Read the complete article on the Pew Charitable Trust site.

A Dream Deferred

I've been pondering over it all week. What is it that was so diabolical about Jim Jones and Jonestown? Sometime this week I realized that what struck me as I watched on Monday night was the way Jones (and I think a demonically driven Jones) manipulated hope. His followers hoped for community, for peace, for equality, for freedom. And they were used. There is nothing much more evil than to manipulate and destroy another's hope and dreams for your own end. Scott Peck has identified evil as a psychological category which is essentially narcissistic. I can't help but think of Langston Hughes' poem, "A Dream Deferred" when I think of those victims in the hot Guyana sun.


What happens to a dream deferred?

Does it dry up
like a raisin in the sun?
Or fester like a sore--
And then run?
Does it stink like rotten meat?
Or crust and sugar over--
like a syrupy sweet?

Maybe it just sags
like a heavy load.

Or does it explode?

I Don't Know What To Say...Re: Jonestown

I watched the "American Experience" episode about Jonestown last night. Very troubling. This one told the story through the words of former members, those who had family members who died, those who escaped. Even Jones' adopted African-American son was interviewed.

It is troubling to see how people who believe in the right ideals (multi-racial community, egalitarianism) can follow and believe in the wrong man. It is also frightening to see how easily hundreds of intelligent, thoughtful, passionate people could be led astray and for so long.

I was amazed at how early his heretical preaching began...yet, these "church-going folk" simply ignored the "red flags".

I'm afraid he was right about at least one thing; the sign over the dead bodies spoke the truty and continues to cry out: "Those who do not remember the past are condemned to repeat it." Repeat it they did and repeat it they shall.

God, awake us from our apathy and slumber, while the masses are led into destruction.

Resurrection to Pentecost

In modernity, Christians felt compelled to "prove the Resurrection". These noble and valiant efforts have resulted in apologetics which build a "case" based on statistics, "reasonable conclusions", and evidences, but, ironically, neglecting (or refusing) the evidence which is undeniable "proof": Pentecost. This was Peter's message: it was the Resurrected Jesus who poured out the Holy Spirit that the observers saw and heard. And now, the gospel of the Resurrected Lord has gone around the world, by the power of the Holy Spirit. (The picture is by Malaysian artist Hanna Cheriyan Varghese)

Hallelujah! He is risen! He is risen, indeed!

American Experience: Sister Aimee

Pentecostals on prime time!

I first studied Aimee when I was a junior in high school. I did a research paper on her, primarily focusing on the "scandal". I guess that was my first historical theological research!

I have been anxious to see the PBS production of "American Experience" on Aimee Semple McPherson. Though I sometimes think Aimeee has been "done to death", and prefer to look at lesser known figures in early Pentecostalism, Aimee certainly deserves the attention of a program where the focus is on a person or event's intersection with America and Americans.

This episode is worth viewing because of the visuals alone: wonderful pictures, film and re-enactments, though they look a little bit staged. The panel of experts includes SPS past-presidents Edith Blumhoffer, Anthea Butler and immediate past-president David Daniels.

The main focus is on her use of media and her fight to outlaw Evolution in schools and place Bibles in the California schools. In many ways, Aimee, foreshadowed the future of Pentecostalism in the US rather than being "typical" of the Pentecostalism of her day.

There are some obvious omissions: her interaction with the KKK, her license with the AG, her discipleship under William Durham in Chicago and little attention is given to her healing ministry. Positively, the program does move beyond the kidnapping scandal and shows her benevolence work during the Great Depression, her recovered Pentecostalism, her "integrated" worship (before and after Hollwood).

The PBS site has some great pictures and information.