Reconstructing Faith

A Leopard Tamed by Eleanor Vandevort

Book & Film Reviews, Pastors and Christian Leaders, Reconstructing Faith / By

I grew up on missionary stories. My bookshelf was full of them, and they inspired my dreams that, one day, I would follow in the footsteps of these godly heroes.  Foreign mission work was a rare avenue open to women in my conservative Christian world, and I had no doubt God had called me to full-time service. But missing from my bookshelf was a story published in 1968 called A Leopard Tamed by Eleanor “Van” Vandevort. Given that Van became best friends with Elisabeth Elliot in college and both embarked on their missions around the same time, it might seem odd that Elisabeth was on my bookshelf while Van was not.

What I didn’t know was that Christian bookstores treated A Leopard Tamed differently than Elliot’s book Through the Gates of Splendor. Van’s book was uncomfortably honest about hard questions. Churchgoers preferred glorified missionary tales. But despite the initial chilly reception, Van’s book is making a comeback, thanks to recent biographies on Elisabeth Elliot (see here and here). The biographies refer to Van, bringing her into the limelight. Maybe now the Christian world is ready to hear her wisdom. Evangelical publisher Hendrickson bet on greater receptivity when it published a 50th anniversary edition of her book in 2018.

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The Book of Clarence by Jeymes Samuel

Book & Film Reviews, Reconstructing Faith / By
Film cover of Book of Clarence

At first, I didn’t want to watch The Book of Clarence (2023). A hasty glance at the description made me assume the film would regurgitate low budget movies on the life of Jesus, except using Black actors this time. But my spouse thought it looked intriguing, so we watched it last night. And I’m glad we did. The film is thought-provoking and creative, presenting the gospel in a way that shatters tired and redundant versions. The movie is full of unexpected twists and turns, but the last scene brings it home in a wonderful way.

Clarence, played by LaKeith Stanfield, is a midrash on the speculated twin brother of Jesus’s disciple, Thomas, who the Bible indicates was also called Didymus (“twin” in Greek). But unlike Thomas who follows the Messiah, Clarence is a trouble-maker, dealing weed, lusting after women, and pursuing ill-gotten gain. He even hatches a plot to become a “messiah” himself, not to save anyone else, but to gain power, status, and wealth. Clarence travels to see Jesus’s mother Mary to ask how Jesus does all his “tricks,” so as to learn them himself. Mary (Alfre Woodard), a white-haired sage, makes it clear that Jesus is no trickster. Jesus is the real deal.

But Clarence remains unconvinced God exists, let alone a true Messiah, and so he persists in his fraudulent ruse. Clarence manages to persuade many that he is the Messiah, filling his coffers with money. But the more he gets what he wants, the more he realizes that all the money and status fail to satisfy him the way he expects. This provides a subtle existential window that prompts him to look more closely at himself. At one point in the movie he looks into a mirror and asks, “Who am I? What have I become?”

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How to Practice Digital Minimalism

Reconstructing Faith, Work/Life Balance / By

One of the best books I’ve read lately is Digital Minimalism by Cal Newport (which I reviewed previously). I’m now practicing what he preached, having almost completed the thirty-day break from social media to discern my philosophy of technology. In what ways do my values guide why and how I use tech?

Turning Reflex into Intentionality

Two things I noticed right away as I unplugged: first, relief from the constant stimulation of scrolling and, paradoxically, a reflex to grab my phone and scroll. I found myself reaching for my phone without even thinking about it, especially, when fatigued from work or bored. I became particularly attuned to this reflex after deleting distracting apps. I was left staring at the screen, looking for something to click and, with no app there, I suddenly realized what I was doing.

Two weeks in, the reflex was still there. Instead of social media apps, I started clicking on news links and Substack (the one app I hadn’t deleted yet). So, I deleted the Substack app, then re-downloaded it, then deleted it again, waffling back and forth. I finally got a grip on my news scrolling with the Feedly app that allows me to curate news more intentionally. I’m still tinkering with it, filtering out news I don’t need. And if that app becomes a distraction, I’ll delete it from my phone as well.

Deleting distracting apps from my phone has been essential. I will never again download a social media app onto my phone. Any social media use will be intentionally scheduled and take place on my laptop, where I’m less inclined to check it as frequently. The same with any other app that I reflexively, rather than intentionally, use.

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Digital Minimalism by Cal Newport

Book & Film Reviews, Reconstructing Faith, Work/Life Balance / By

When two different friends on the same day recommended Digital Minimalism: Choosing a Focused Life in a Noisy World, I immediately bought the book. Not only because it came recommended, but also because the title was calling my name. I have a love/hate relationship with social media and other tech. Social media, particularly, has caused me problems: anxiety, loss of time, distractability, and difficulty reading books (even though books are my passion). I often want to quit social media and throw out my smartphone, but abandoning tech entirely doesn’t seem to be the answer. What to do? Digital Minimalism charts a path forward.

As Newport lays out, the goal is not to stop using technology; the goal is to have a philosophy for why and how one uses it. Importantly, “fasting” from tech doesn’t typically work. I’ve done this in the past. I even deleted my Facebook account for six months of blissful serenity a couple years ago. But the benefits of tech wooed me back. What I lacked was a philosophy for the why and how of tech. Newport suggests not merely a detox for a short period but a “decluttering.” This involves getting in touch with our values and discerning how tech use is congruent with our broader life goals.

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A Few Thoughts on Faith and Historical Criticism

Reading Scripture, Reconstructing Faith / By

Recently, I wrote an article for Logia’s blog entitled, “How Historical Criticism Challenged My Faith . . . Then Strengthened It.” Commonly, when graduate students from evangelical backgrounds continue their studies in theology and the Bible, they encounter truths they didn’t know before, facts that can be unsettling at first. In the article, I share my own journey (as much as one can in a short blog post). If you or anyone you know has felt disoriented or disillusioned when your long-held presuppositions about the Bible are challenged, you might find this article helpful. Here’s an excerpt:

“I began to ask new questions, including what does the world behind the text mean for me as a Christian? At my previous seminary, I was told it didn’t matter because, ultimately, the biblical authors provide their interpretation of history. They selectively reported on events to advance a particular inspired message from God. Other historical facts, then, were superfluous for the spiritual life. And yet, as I studied the world behind the text, I realized it, too, had something truthful to say. Sometimes that truth conflicted with ways I had been taught to read Scripture.

The tension between historical criticism and theological interpretation challenged my faith. In retrospect, that tension was reflected in Prof. G’s response to me. He was an evangelical desiring to be seen as a legitimate scholar within the guild at large. That required him to care about mainstream methodologies. Yet, he hadn’t reconciled the two in his heart. Some part of him believed he needed to suppress religious passion to be a reputable scholar. While my seminary responded to the mainstream guild by ignoring it, Prof. G craved its validation. Neither approach seemed right to me.”

Read the rest at Logia. Logia is an initiative in partnership with The Logos Institute at St. Andrew’s University in Scotland. The program and blog site are currently under the oversight of Executive Director, Christa McKirland, who is based out of Carey Baptist College in New Zealand. The initiative was founded in 2017 to address barriers that women face in higher education and theological leadership. The program is “designed a) to highlight the excellence of women already active in leadership in the academy and the church; and b) to develop the excellence of women training for such roles.”

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The Jesus Way: Practicing the Ignatian Spiritual Exercises by Karen Keen

Book & Film Reviews, Reconstructing Faith / By

I first became captivated by the Ignatian Spiritual Exercises while going through my spiritual direction training program about ten years ago. I was drawn to this 500 year old contemplation on the life of Jesus that invites us to discern God’s path for our lives. When doctoral studies took me to Marquette University, a Jesuit institution, it gave me the unique opportunity to receive further training in the practice.

At the time, I was serving as an affiliate spiritual director at the campus Faber Center for Ignatian Spirituality amid my studies. My supervisor there, Michael Dante, graciously offered me a 10-months private apprenticeship, and I was able to receive additional training from Howard Gray, SJ, a Jesuit teacher renowned for his insights into the Spiritual Exercises.

Book link to The Jesus Way: Practicing the Ignatian Spiritual Exercises

I longed to introduce others to this rich Christian spiritual heritage. So, in 2015, I began leading people through the Exercises, using a 36 weeks adaptation that I created called The Jesus Way: Practicing the Ignatian Spiritual Exercises. Originally, I gave retreatants a binder with the material, but I always intended to publish it in book form once I refined it. I am excited to say that day has finally arrived! As I prepared to lead another small group through the Exercises this fall, I was determined to have this resource available to them.

The retreat follows Ignatius’s intent closely, while still being accessible. The Spiritual Exercises deepen your prayer life, give you new ways of reading Scripture, teach you how to do spiritual discernment, and cultivate an inner freedom. This is an opportunity to be shaped by the story of “God with us.” The world offers many narratives, but not all lead to life. What fills your imagination is what you become. In the Spiritual Exercises you allow Jesus to saturate your reality and invite you into a life of purpose.

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True Stories of Pastors and Ministry Leaders

Pastors and Christian Leaders, Reconstructing Faith / By

As someone who has provided spiritual care for pastors and ministry leaders, I have witnessed firsthand the vulnerabilities and challenges these leaders face. Their courage and compassion as they give of themselves for the sake of others is such a gift to our communities. Yet, sometimes we forget they are people too with struggles of their own. They can end up isolated at the top. That is why I am grateful for this new video series featuring the real life stories of ministers as they share their hearts openly with us.

If you or someone you know is a pastor or ministry leader in need of support, help is available. See this referral list to find a spiritual director.

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What Is Your Picture of God?

Reconstructing Faith / By

Who is God? What do you imagine this Divine Being is like? Your picture of God is likely shaped by a variety of factors, including what you were taught in your faith community, the way clergy modeled themselves, your relationship with parents, or significant life events. These can intersect with each other. For example, you might have learned to view God as a father based on Scriptures that use this metaphor. This in turn is associated with your relationship with Dad. If Dad was patient and kind this can lead to a positive image of God. But if Dad was distant or abusive, a picture of a harsh God might develop. Many of us also have impressions of God based on life circumstances. When tragedy strikes, we can become disillusioned. Does God not care? Why didn’t God intervene?

We cannot see God physically and so we naturally draw conclusions based on what we do know: our relationships and life experiences. The biblical authors did similarly. They described God using images from real life. God is a king ruling the land (Psa 47:7-8), a humble shepherd in the field with sheep (Psa 23), an impenetrable rock (Deut 32:4), a pregnant woman writhing in labor (Isa 42:14; see also Deut 32:18), a warrior in battle (Ex 15:3), a mother hen protecting her young (Matt 23:37). God is even described as clothes you can put on (Gal 3:27).[1]  As Paul the Apostle said, we see through a glass darkly (1 Cor 13:12). Our ability to describe God in human words is limited. But this does not mean we are left only with an image of God we have invented. Just as the Israelites and early Christians encountered God, so also we can experience God.

How do we experience God? It may be in the beauty of the Creator’s sunrises and sunsets. Or in the kindness of a friend. Scripture says that the character of God is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal 5:22-23). We can recognize God’s presence or absence by these traits. In fact, even though we cannot see God, we experience God in the love we give to one another (1 John 4:12). This is why many people have discovered God even in difficult times. While circumstances might not always change, it is possible to feel a supernatural peace in the middle of a storm. These spiritual experiences, along with the witness of the biblical authors help us to develop an accurate picture of God.

Our perception of God is significant because it affects how we understand ourselves and the way we treat other people. Who we imagine God to be is who we become. If God is hard to please, then we will naturally use others as the measuring rod for our own performance. Judging others will make us feel superior, less sinful, and therefore worthy of God’s love. On the other hand, if we know the truth of God’s incredible mercy toward our imperfections, we are more likely to offer the same. As Jesus said, the one who is forgiven much, loves much (Luke 7:47). Coming to experience God by noticing the fruit of the Spirit displayed in people around us and seeing God in the Person of Jesus (John 1:18), will transform our picture of God, and therefore, us as image-bearers.

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This post is excerpted from Karen R. Keen, The Jesus Way: Practicing the Ignatian Spiritual Exercises.

[1] See Lauren F. Winner’s lovely discussion on this along with other metaphors for God in her book Wearing God: Clothing, Laughter, Fire, and Other Overlooked Ways of Meeting God (New York: HarperCollins, 2015).

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Can a Loving God Send People to Hell?

Reconstructing Faith / By

“You Asked” is a blog series that answers questions people have submitted to Karen via e-mail or asked in person that relates to the faith life or Scripture.

Question: “I wonder if you could provide some of your thoughts on how one should interpret eternal punishment in the Bible? . . . Like many others, I cannot imagine how a loving God would like to see those who have failed to repent to end up burning in the lake of fire eternally. . . The reason I have been thinking about this question especially recently is partly due to the fact that my grandfather is going to die very soon due to lung cancer.”

Thoughts to Ponder: This is a difficult question, and one I have pondered myself. While it would take more space than I have here to thoroughly answer this question (and I don’t claim to have all the answers!), I do want to offer some food for thought. Here are a few things to keep in mind:

1. The Old Testament does not have a concept of hell. Instead all people are thought to go to Sheol, a gray, neutral place of sleep. In fact, the Old Testament says little about the Afterlife. Moving into the Greco-Roman period, we see a change in Jewish writing exhibiting a strong duality of heaven and hell. This movement seems to be based in part on concerns about justice for those suffering.

In ancient Near Eastern belief, including Israelite, God rewards good people with good things in this life and punishes bad people with a miserable life (e.g. Deut 28). But we see a couple Old Testament writers question this perspective, including in Ecclesiastes and Job. For example, Qohelet (the writer of Ecclesiastes), wrestles with the fact that rewards and punishments are clearly not fairly meted out in the present life (e.g. 8:14). Bad things do happen to good people, while evil people prosper. The circa 1st century BCE Jewish text Wisdom of Solomon (included in the Catholic Bible), provides an explanation for the conundrum: fair reward and punishment will surely be given in the Afterlife instead.

So originally, the concept of hell did not develop out of a belief that God is easily angered and ready to smite humanity. Rather, it stemmed from the existential crisis of Jews living under foreign rule who wanted assurance that somehow, someday the wrongs inflicted by cruel people would be made right. If justice for the suffering was not evident in the here and now, surely God would bring justice in the Afterlife.

2. The second thing to keep in mind when reading hell texts in the Bible is literary genre, including the ancient Jewish form called Apocalyptic Literature. Just as we would not read poetry the same way as we read a newspaper article, so also we have to attend to literary features in the Bible to read it correctly. Notably, the book of Revelation, which contains key hell texts, is an example of the apocalyptic genre. As a genre it contains highly symbolic language. So we have to ask ourselves whether a particular text might be conveying an important figurative meaning.

3. Thirdly, some prominent Christian theologians dating back to the early church have believed through Christ universal salvation is possible. Origen (c. 185-254 CE) was one of the most prolific and respected Christian thinkers of his time and believed in universal salvation. For an excellent article on Origen, see “Saint Origen,” by David Bentley Hart. For more recent commentary from an evangelical, see this brief video (How Do You Reconcile Universalism with Hell Texts) by Dr. Robin Parry. And also check out this intriguing post on what the Bible says and doesn’t say about hell.

Evangelist Billy Graham was once asked about the salvation of Jews, Muslims, Hindus, Buddhists, and secular people. He replied: “Those are decisions only the Lord will make. I believe the love of God is absolute. He said he gave his son for the whole world, and I think he loves everybody regardless of what label they have” (Newsweek interview, 2006).

Regardless of where one falls on this question, we know that God loves us while we are sinners (Rom 5:8), and we are not saved because we do right things, but because of mercy (Titus 3:3-7). This marvelous grace woos us such that we follow Christ out of love and not fear. Perfect love casts out fear.

PS: What about Heaven? Have you ever wondered what that is like? Read this great article by New Testament scholar N.T. Wright on what the Bible teaches.

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When Death Comes Too Soon

2 Comments / Reconstructing Faith / By

During Lent this year, death hovered near. My friend Bill, a beloved pastor in the community, underwent chemo for an unexpected brain tumor. The spouse of someone I provide spiritual care for was suddenly hospitalized. And well-known Christian writer, Rachel Held Evans was placed in a medically induced coma after the flu took a dangerous turn. On Holy Saturday I mentioned each of them in a tweet and pleaded, “This Holy Saturday I am crying out for life!”

All three of them died this week. Tomorrow I am attending two memorial services.

Bill was only 56 years old and blessed the lives of so many, including refugees. He persuaded his congregation to turn the parsonage into a home for transitioning immigrants. Bill died just weeks after the birth of a grandchild who will grow up without him. Rachel was 37 and had a profound impact through her writing and speaking, challenging the evangelical world to follow Christ more fully. She leaves behind a three old son and a little girl not even a year old.

It always startles me when good people die young. It goes against my gut sense of justice that God should and surely will look out for the faithful. Yet, even Jesus and his disciples died unfairly. The gospel does not offer the protection that I so wish it did.

I first began to reckon with this truth several years ago when I encountered another unexpected death. At the time I was ending a stable career, packing my bags, and moving across the country to pursue a new vocational dream, namely, a Th.M. degree at Duke Divinity School with hopes of going on for a Ph.D. in Old Testament. But amid my hopeful beginning, David died. I didn’t know David, but his death hit me hard. His dreams mirrored my own dreams, having just completed his Ph.D. in Old Testament at Duke. 

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