Alcanzado o no alcanzado: Los dos términos están perjudicando a la gran comisión

No alcanzado. La palabra evoca imágenes de dos extremos de comunidades, una de las selvas ocultas u la ora de las metrópolis más opulentas. Se ha transformado en una palabra de moda misionológico destinada a motivar la próxima oleada de misioneros mientras se define la meta más urgente de la obra misional. Llegar a los inalcanzables es a la vez un esfuerzo noble y digno de mención, pero la intensidad del enfoque en este aspecto de las misiones no existe sin consecuencias.

Mi propia familia se embarcó en nuestra carrera misionera, centrada en Romanos 15:20, cuando Pablo escribe, “Y de esta manera me esforcé a predicar el evangelio, no donde Cristo ya hubiese sido nombrado para no edificar sobre fundamento ajeno . . .” Para nosotros, ese versículo reveló grupos de personas no alcanzadas, probablemente lo que consideramos países de acceso cerrado. Era poco probable que nuestro servicio nos mantuviera en Argentina, después de todo es un país abierto a los trabajadores religiosos (como lo demuestran todos los cultos que tienen una gran influencia aquí. Por todas las definiciones, Argentina fue considerada ‘alcanzada’ por el Evangelio). 16 meses de aprendizaje revelaron que era altamente engañoso. Hay provincias enteras sin la influencia de los creyentes. El “etiquetado incorrecto” sugiere que ya no existe una necesidad de misioneros en esta parte del mundo y hemos visto las consecuencias dramáticas de esa mentalidad.

Al mismo tiempo que orienta a los cristianos hacia la necesidad apremiante de aquellos que no tienen acceso directo al evangelio, la etiqueta de alcanzado e no alcanzado también tiene implicaciones negativas. Una de las repercusiones más peligrosas es el descuido de aquellos que todavía necesitan el evangelio. No me corresponde a mí decidir dónde cada persona u organización debe enfocar sus esfuerzos misionales. Sin embargo, es importante llamar la atención sobre este aspecto porque para nuestro campo nos cuesta misioneros potenciales que al oír que se nos considera “alcanzado” se muevan al otro lugar, a pesar del hecho de que menos del 1% aquí podría ser considerado cristiano. En una de las muestras más climáticas de esas consecuencias está una organización que ha sacado a sus misioneros de América Central y del Sur porque determinan que ya no existe la necesidad de trabajadores del evangelio. En primer lugar, si se considera “alcanzado,” un grupo todavía puede necesitar trabajadores misioneros por un tiempo. En segundo lugar, el uso excesivo y el uso amplio del término quita el Evangelio a la gente todavía lo necesitan. De la cuestión secundaria es que la oposición entre “alcanzado” e “no alcanzado” puede quitar sustento de los esfuerzos misioneros legítimos y necesarios. Una vez más, no puedo dictar cómo las personas u organizaciones deciden distribuir sus generosos dones; que es una cuestión de convicción personal y privada. Sin embargo, los dos no deben verse en conflicto.

En lugar de crear una falsa dicotomía, hay algunas medidas de seguridad que podemos poner en marcha. La primera es tener mucha precaución en terminología. Esto requiere dos partes. En primer lugar, una definición clara de lo que significan los términos y, en segundo lugar, una definición clara de cómo se utilizan esos términos. Por ejemplo, en lugar de aplicarlos a amplios grupos de personas, tal vez las áreas o zonas podrían etiquetarse como “alcanzadas” o “no alcanzadas.” La segunda medida a promulgar es un cambio de palabras de enfoque a la Palabra lo que significa que en lugar de centrarse simplemente en las designaciones de caracteres aplicadas por los creyentes del hombre deben centrarse en la comisión dirigida por Dios. La gran comisión caracteriza cuál es el objetivo óptimo: hacer discípulos de todas las naciones. Y como Dios ha equipado a los creyentes de manera diferente, debemos reconocer que no todos los creyentes están llamados a las áreas no alcanzadas del mundo. Estamos unidos entonces, detrás de la gran comisión que cumple funciones individuales (como los que van y los que apoyan) de acuerdo con la forma en que Dios nos ha llamado.

Preocupados por las implicaciones del etiquetado impreciso, no es irrazonable que consideremos la forma en que se utilizan los términos en las misiones cristianas. No se trata de una condena ni de un llamamiento a una reforma completa, sino de una simple consideración. Las consecuencias de los términos utilizados afectan a la cosmovisión cristiana y, por lo tanto, a la forma en que participamos en la gran comisión. Debido a que es un problema serio, debemos tomarnos en serio cómo lo abordamos.

La foto es de usuario Ben White en Unsplash

Reached or Unreached: The Two Terms Are Impairing the Great Commission

Unreached. The word evokes pictures of two extremes from hidden jungle communities to the most opulent metropolises. It has been transformed into a missiological buzzword meant to both motivate the next surge of missionaries while defining the most urgent goal of mission work. Reaching the unreached is both a noble and noteworthy endeavor, but the intensity of the focus on this aspect of missions is not without consequences.

My own family embarked on our missionary career intently focused on Romans 15:20 when Paul writes, “and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation.” For us, that verse revealed unreached groups of people, likely what we consider closed-access countries. It was unlikely that our service would keep us in Argentina, after all it is a country open to religious workers (as evidenced by all the cults that have major leverage here). By all definitions, Argentina was considered ‘reached’ by the gospel; 16 months of apprenticeship revealed that to be highly misleading. There are entire provinces without the influence of believers. The ‘mislabeling’ suggests that there no longer exists a need for missionaries in this part of the world and we have seen the dramatic consequences of that mindset.

While orienting Christians towards the pressing need of those without direct access to the Gospel, the label of reached and unreached has negative implications as well. One of the most dangerous repercussions is the neglect od those who still need the gospel. It is not for me to decide where each person or organization should focus their missionary endeavors. However, it is important to draw attention to this aspect because for our field it costs us missionaries who upon hearing that we are considered ‘reached’ move elsewhere, despite the fact that less than 1% here could be considered Christians. In one of the most climactic displays of those consequences are organizations who have pulled out their missionaries from central and south America because they determine there is no longer the need for gospel workers. First, while considered ‘reached’ a group may still need missionary workers for a time. Second, the overuse and broad use of the term takes away the gospel from people are still need it. Of secondary issue is that the opposition between ‘reached’ and ‘unreached’ can take away funds from legitimate and necessary missionary endeavors. Again, I cannot dictate how individuals or organizations determine to distribute their generous gifts; that is a matter of personal and private conviction. However, the two should not be seen in conflict.

Rather than create a false dichotomy, there are some safety measures we can put into place. The first is to exercise great caution in terminology. This requires two parts. First, a clear definition of what is meant by the terms and second, a clear definition of how those terms are utilized. For instance, instead of applying them to broad people groups, perhaps areas or zones could be labelled as ‘reached’ or ‘unreached.’ The second measure to enact is a change of focus words to the Word, meaning that instead of merely focusing on character designations applied by man believers should focus on the commission directed by God. The Great Commission characterizes what the optimal goal is: make disciples of all nations. And since God has equipped believers differently, we must recognize that not every believe is called to the unreached areas of the world. We stand united then, behind the Great Commission fulfilling individual roles (as those who go and those who support) according to how God has called us.

Concerned about the implications of imprecise labeling, it is not unreasonable for us to consider the way in which terms are utilized in Christian missions. This is not a condemnation nor a call for complete reformation, but a simple consideration. The consequences of terms used impacts the Christian worldview and thus how we participate in the Great commission. Because that is a serious issue, we must take seriously how we approach it.

Photo by Ben White on Unsplash.

Cuatro características de la paz ~ una devocional de Romanos 5:1

Justificados, pues, por la fe, tenemos paz para con Dios por medio de nuestro Señor Jesucristo ~ Romanos 5:1

Prestando atención a las noticias, no se puede resistir la intriga de la manifestaciones ocurriendo  en todo el mundo. Los primeros ministros israelíes y canadienses están luchando para formar una coalición gubernamental. Gran Bretaña no ha podido cumplir la voluntad del votante más de tres años después. Y, por supuesto, Estados Unidos se está transformándose a su mismo en el principal ejemplo de discordia y protesta comunitaria.

Sin embargo, durante el último mes, es el continente de América del Sur que ahora tiene la atención del mundo; curiosamente, al estar divididos están unificando la atención del mundo. Las violentas protestas en Perú, Ecuador, Bolivia y Chile por diversas razones parraron el tránsito, cerraron negocios, y obligaron a la gente a permanecer dentro. En Argentina, octubre fue la finalización de un año electoral muy polémico que vio algunas protestas, pero no al nivel de esos otros países. Faltando en esta lista es la mención de los asuntos en Venezuela.

Cada situación es única, llena de detalles que no siempre se retratan con precisión a los forasteros. Hablar con aquellos que tienen conocimiento de primera mano muestra que no se está presentando la imagen completa. Entonces, un análisis completo aquí no es apropiado. Esto no significa que no se puedan aprender lecciones. En el centro de las protestas está la búsqueda humana de la paz, una búsqueda contenta para interrumpir la paz de los demás si no se recibe la paz individual.

Es una búsqueda que nunca rendirá la paz que el mundo busca, porque se define personalmente (lo que merece una conversación completamente separada). La importancia de esto es que la paz está determinada únicamente por las propias normas, deseos y circunstancias. Cuando ese nivel personal de paz no se cumple entonces, surge el conflicto. Por ejemplo, inevitablemente habrá un punto en lo que la propia búsqueda entra en conflicto con la de otro. El resultado es cualquier cosa menos la paz. Las guerras culturales ejemplifican esto. Si se considera que las circunstancias son el epítome de la paz, ¿qué sucede cuando las pruebas definen la vida, que es simplemente una parte de la vida en curso?

Las palabras de Pablo a los Romanos nos aseguran que la paz es posible. Según las propias garantías de Cristo, la paz se da a Su pueblo, aunque no como el mundo la definiría (Juan 14:27). En el caso de los romanos, Pablo se expande sobre la paz señalando que proviene de la justificación por la fe. Cuando uno tiene una relación íntima con Dios a través de la fe en la obra de Jesucristo, se encuentra la verdadera paz.

La paz con Dios es la paz legítima porque sólo esta paz puede ofrecer las siguientes cuatro características:

  1. Confianza: En primer lugar, porque está asegurada en un Dios inmutable (Malaquías 3:6) la paz con Dios trae confianza. Confiado en quién es Dios y en la obra que está haciendo, uno puede confiar en quién es a través de Cristo y en cómo Dios está trabajando para transformar a una persona (cf. Romanos 8:28).
  2. Consistencia: Cuando la paz es definida por personas o circunstancias, cambiarán rápidamente momento a momento. Pero con Dios, la paz es constante debido a esa seguridad de que, independientemente de las circunstancias, Dios está trabajando para perfeccionar a una persona (Santiago 1:2-12).
  3. Contentamiento: La confianza y la coherencia generan satisfacción. Si bien uno nunca se permite a sí mismo dejar de buscar oportunidades para servir más a Dios, la verdadera paz también viene con un nivel de satisfacción de la posición y las circunstancias actuales. Es un reconocimiento de que el Señor está en control y puso a un individuo en medio de las circunstancias actuales con un fin (cf. Romanos 8:28).
  4. Compasión: Finalmente, la paz con Dios genera compasión porque no proviene de quién es el hombre, sino a pesar de quién es el hombre. Pablo vincula la paz de una persona con su justificación. Existiendo en un estado tan desesperado de necesidad sin capacidad para justificarnos ante Dios, nuestra propia paz nos hace reconocer la falta de paz que tienen otros. El resultado es compasión por ellos y sus circunstancias.

El carácter de una persona pacífica es la confianza, la consistencia, el contentamiento y la compasión que provienen de una relación con Dios.

Faltará cualquier otra forma de “paz”. La paz personal siempre se encontrará en un estado de conflicto en algún momento. Además, el mundo, las personas y las circunstancias en las que vivimos siempre están cambiando y, por lo tanto, la paz motivada por estos aspectos se desvanecerá o se agudizará en función de su estado actual. El mundo nunca encontrará la paz que busca, ya que no puede desprenderse de la justificación por la fe de la que Pablo habla en Romanos 5:1. Que nuestra oración por la paz se vea abrumada por la sensibilidad a nuestra justificación para que nunca nos contentemos con nada menos que una paz con Dios.

La foto es de usuario Lawrence Hookham en Unsplash

Faith for Exiles ~ A Book Review

While hardly able to keep up with the changes, recent years is starting to see the results of some of the first studies about technology’s impact since the beginning of the internet era. There has been some concern about the effects if technology is not tempered with wise living and the research is suggesting those concerns are warranted. Seeking to address those concerns from a Christian worldview, David Kinnaman and Mark Matlock have collaborated  to release, Faith for Exiles: 5 Ways for a New Generation to Follow Jesus in Digital Babylon.

David Kinnamane is the principal stakeholder at Barna Group while Mark Matlock is the founder of Wisdom Works Ministries. Sifting through vast amounts of research available over the course of many years from Barna Group, they conclude that “Young non-Christians are avoiding Christianity, and young Christians are abandoning church; however by cultivating five practices we can form and be formed into disciples of Jesus who thrive as exiles in digital Babylon.” Dividing people into prodigals (ex-Christians), nomads (lapsed Christians), habitual churchgoers, and resilient disciples, the authors compare and contrast habits, experiences, and expectations of each group in hopes of learning more about what Christians can do be impacted and impact others.

To be quite honest, any time I see a phrase similar to 5 (or insert whatever number you wish) steps to a better Christian life or some variation, I am skeptical. I am not opposed to generating lists of practical attributes and actions of Christians, but to reduce the Christian life to simple steps is a overly reductionistic and minimizes the work of God in an individual’s life.

With that bias noted, a turn through the book shows the author’s intentions. Noting the impact technology is having on the global society, the authors stipulate that Christians are exiles living in the midst of a digital Babylon. Therefore, if behavior is not changed in this generation, they suggest that more from the next generation will fall away from the faith. As a result, they assert the following five principles are necessary to work against five concern:

  1. To form a resilient identity, experience intimacy with Jesus.
  2. In a complex and anxious age, develop the muscles of cultural discernment.
  3. When isolation and mistrust are the norm, forge meaningful, intergenerational relationships.
  4. To ground and motivate an ambitious generation, train for vocational discipleship.
  5. Curb entitlement and self-centered tendencies by engaging in countercultural mission.

These five points are a summation of common characteristics found in their research.

The amount of research available in this book is extensive and something very appreciated. It is noteworthy that we can have access to some of the information that they present. While they cite much research throughout the book, the back matter includes a lot of the fuller results giving a greater perspective for readers. Their conclusions from this research, that basically the church is lacking in discipleship, is a personal concern of mine for quite some time and to see the research verify this is personally appreciated. Therefore, the observations made (such as how technology allows people to rebrand themselves and that our technology is outdistancing our theology) are complex and need to be wrestled within a Christian framework.

As a result, their identification of the issues facing Christians is incredibly profound, but their solutions (for the most part) lack great depth. Most of their suggestions are simply activities and attitudes of a biblical church as demonstrated in Scripture. This combines with two other concerns. First, the authors at times are very borderline mystical. It could simply be the result of their word usage, which points to a greater issue in the book. Their word usage can frequently obscure their points at readers have to wrestle with what the authors are ‘really’ trying to say. The second concern is the confusion that seems to occur between conversion and discipleship. At one point, the authors assert that in the past disciples could be mass-produced at events like crusades. Regardless of one’s view on crusades, altar calls, etc. it should be agreed that decisionism is not discipleship. Interestingly, the book seems to advocate a deeper and more biblical approach to discipleship, so the initial comingling does not seem to match what the authors believe.

Upon reading this book, I am left with this thought: I am uncertain about where I fall on this book. There are some legitimate concerns. Yet, from a research and analysis aspect, there are areas noted by the authors that Christians should be dealing with. However, there are some areas that personally I am still unsettled by. Some wise counsel is to reserve immediate judgment on a book until one has had time to let everything settle beyond initial reactions and that is what I need to do in this case.

To learn more about this book, click here. If you are interested in more of this area, click the following books which may be helpful and provide some insight:

Disclaimer: I received a copy of this book from the publisher at no cost to me for the purposes of review. However, my review was not influenced by the author, publisher, or anyone else associated with this book and is the result of my own reading of it.

Four Characteristics of Peace ~ A Devotional from Romans 5:1

Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ . . . ~ Romans 5:1

Paying attention to the news, one cannot resist the intrigue of demonstrations taking place across the world. Israeli and Canadian Prime Ministers are struggling to form a government coalition. Great Britain has been unable to fulfill the will of the voter’s over three years later. And of course, the United States is transforming itself into the principal example of discord and community protest.

For the past month though, it is the continent of South America that now has the world’s attention; interestingly, by being divided they are unifying the world’s attention. Violent protests in Peru, Ecuador, Bolivia, and Chile for various reasons shutdown transit, shuttered businesses, and forced people to stay inside. In Argentina, October was the completion of a very contentious election year that saw some protests, but not to the level of those other countries. Notably not yet mentioned on this list are the ongoing issues in Venezuela.

Each situation is unique, full of details that are not always accurately portrayed to outsiders. Talking with those who have first-hand knowledge shows the full picture is not being presented. Therefore, a full analysis here is not appropriate. This does not mean that lessons cannot be learned. At the center of the protests is the human search for peace, a search content to disrupt the peace of others if individual peace is not received.

It is a search that will never yield the peace the world seeks, because it is defined personally (which deserves a whole separate conversation). The significance of this is that peace is determined solely by one’s own standards, desires, and circumstances. When that personal level of peace is not met then, conflict arises. For example, inevitably there will be a point when one’s own search clashes with that of another. The result is anything but peace and the culture wars exemplify this. Furthermore, if circumstances are considered to be the epitome of peace, what happens when trials define one’s life, which is simply a part of ongoing life?

Paul’s words to the Romans assure us that peace is possible. From Christ’s own assurances, peace is given to His people, although not as the world would define it (John 14:27). In the case of Romans, Paul expands on peace noting that it comes from the justification by faith. When one has an intimate relationship with God through faith in the work of Jesus Christ, true peace is found.

Peace with God is legitimate peace because only it can offer the following four characteristics:

  1. Confidence: First, because it is secured in an unchanging God (Malachi 3:6) peace with God brings confidence. Confident in who God is and the work He is doing, one can be confident in who they are through Christ and how God is working to transform a person (cf. Romans 8:28).
  2. Consistency: When peace is defined by people or circumstances, they will quickly change moment to moment. But with God, peace is consistent because of that assurance that regardless of the circumstances, God is at work to perfect a person (James 1:2-12).
  3. Contentment: Confidence and consistency generate contentment. While one never permits himself/herself to stop looking for opportunities to serve God more, true peace also comes with a level of contentment of current position and circumstances. It is a recognition that Lord is in control and placed an individual in the midst of current circumstances for a purpose (cf. Romans 8:28).
  4. Compassion: Finally, peace with God generates compassion because it comes not from who man is but in spite of who man is. Paul links a person’s peace with his/her justification. Existing in such a desperate state of need with no capacity to justify ourselves before God, our own peace causes us to recognize the lack of peace others have. The result is compassion for them and their circumstances.

The character of a peaceful person is confidence, consistency, contentment, and compassion that come from a relationship with God.

Any other form of ‘peace’ will be lacking. Personal peace will always find itself in a state of conflict at some point. Moreover, the world, people, and circumstances in which we live are always changing and thus peace motivated by these aspects will fade or sharpen based on their current status. The world will never find the peace is seeks as it cannot come apart from the justification by faith that Paul speaks of in Romans 5:1. May our prayer for peace be overwhelmed by a sensitivity to our justification so that we may never grow content with anything less than a peace with God.

Photo by Lawrence Hookham on Unsplash

Master Organizer of Mayhem ~ A Book Review

Master organizer of mayhem. Using mom as an acronym, that seems like a good description of who a mom is. Kristi Clover, a master of mayhem for a family of seven, is known for her skills, systems, and speakings about home organization. And that is the very subject of her new book, M.O.M.: Master Organizer of Mayhem. 

The book is a typical book of productivity and/or organization. As an experienced organizer, it should be no surprise that the book is also very well-organized. The 18 chapters are divided into three sections:

  • Phase 1 – Foundation (chapters 2-11; chapter 1 is a brief introduction): Each chapter covers one of ten rules that the author proposes are essential to mastering the mayhem of home life.
  • Phase 2 – Framework (chapters 12-17): These chapters cover variations of key systems that provide the framework for an organized household. Clover divides those primary aspects into decluttering systems, organizing systems, storage systems, chore systems, kitchen systems, and laundry systems. 
  • Phase 3 – Finishing Touches (chapter 18: The last chapter is a simple guide and exhortation to make it work.

Those three building metaphors form the entirety of the content shaped in this particular book.

For those who are constantly seeking help to organize their mayhem through blogs, books, and podcasts, many of the suggestions in this book will not be surprising. For the faithful Pinterest user, no doubt he/she will be aware of much of what is suggested by Clover. Yet, the amount of information contained within one book is helpful. Overwhelmed spouses, parents, or individuals do not need to search for hours on end looking for help. The author is very thorough and within the cover the book is a large supply of insights and helps. Moreover, never does the author suggest she has the solution for every reader; in fact, from the very first proposed rule she tells readers to take what is helpful, tweak it according to one’s own lifestyle, and leave behind what would not work. Too often, people become overwhelmed trying to take in and enforce every suggestion that comes his/her way for a ‘better’ life. Not only is that impossible, but creates an unnecessary burden. Therefore, Clover’s emphasis on giving readers a wide variety of tools while not pressuring them to adopt all suggestions is both important and appreciated.

One of the major missing elements of this book is a theological aspect. Now granted, this is not necessarily a theological book, but having such a perspective would have added great value for two reasons. First, Clover addresses various aspects which have theological implications. For example, she could have addressed why people struggle with clutter during her major section on this aspect, or the discussion on serving children would have been served by a biblical orientation towards training children. Additionally, adding the theological element would have given a perspective of how organization could be used to glorify and/or honor God. At times the author shares some verses, and while the theological aspect certainly does not need to hold the major focus of this book, it would have added much.

Admittedly, my personal expectations of this book were quite low as most productivity/organization books often offer little uniqueness. Yet, for those who are interested in such areas in their own life, this would be a good book to use to initiate a personal system.

To learn more about this book, click here.

Disclaimer: I received a copy of this book from the publisher at no cost to me for the purposes of review. However, my review was not influenced by the author, publisher, or anyone else associated with this book and is the result of my own reading of it.

Emojis, iconos y clics: La fuerza destructiva que afecta a nuestras relaciones

El paso del tiempo nos ha permitido estudiar más la tecnología y comprender mejor algunos de sus impactos duraderos. Algunas de las respuestas más extremas exigen la abolición completa de la tecnología. Sin embargo, es la posición más moderada que está encontrando una voz grande y fuerte, buscando instituir un conjunto de reformas de estilo de vida para mitigar algunos de los impactos negativos que tiene la tecnología. Personalmente, soy uno que encuentra que es necesario de tener  más discernimiento sobre cómo se utiliza la tecnología, pero también reconozco las grandes ventajas que, cuando se aprovechan correctamente, pueden beneficiar a la sociedad. En los últimos años, he observado un aspecto particular que parece estar afectando negativamente nuestras relaciones que deben ser consideradas: Emojis, iconos y clics.

Hace mucho tiempo comenzó la atención negativa en los mensajes de texto, señalando cómo las generaciones más jóvenes han perdido la capacidad de deletrear y mantener una conversación real como resultado de los mensajes de texto. Al menos en un momento en que las letras todavía se estaban utilizando. Ahora las conversaciones se reducen a una serie de imágenes que se supone que son suficientes en sí mismas. Antes de examinar algunas de las preocupaciones, yo propondría que los emojis y los iconos tienen dos cosas que revelar:

  1. En primer lugar, los iconos disponibles para usar a nuestra disposición dicen mucho acerca de quiénes somos culturalmente.
  2. En segundo lugar, los iconos más utilizados por nosotros personalmente dicen mucho acerca de quiénes somos individualmente.

Sería un análisis interesante para ver cuáles son los iconos más utilizados en nuestros mensajes.

La mayor preocupación es que el uso, o uso excesivo, parece tener un impacto tremendo en nuestras relaciones entre nosotros. Es cierto que esto carece de una gran investigación, pero en cambio proviene de algunas observaciones personales. En primer lugar, es la simple falta de claridad. Las palabras en sí están a menudo sujetas a (mis)interpretación, ¿cuánto más probable es que sea el caso de los iconos minúsculos? Para algo tan pequeño, las expectativas son increíblemente altas, ya que las personas confían en esos iconos para transmitir emociones poderosas, situaciones descriptivas y deseos eternos. Esas expectativas parecen un poco irrazonables, en el mejor de los casos. Más importante aún, la falta de palabras también carece de profundidad. La precisión de la elección de palabras añade color a una imagen de otro modo simplista. El regalo del lenguaje de nuestro Señor es un activo increíble que trasciende las líneas fronterizas y culturales. Por lo tanto, ¿por qué estaríamos tan dispuestos a renunciarlo, transfiriendo el poder del lenguaje a algo incapaz de ser un sustituto? Debemos preguntarnos a nosotros mismos y a los demás: “¿Por qué entregamos tan voluntariamente el dominio del lenguaje a algo que no sea el lenguaje? Por último, esos iconos dan la apariencia de interés y cuidado sin necesidad de que la actitud del corazón se incline de esa manera. Ya sea una historia personal o una imagen divertida, la facilidad con la que uno puede simplemente hacer clic en “me gusta” requiere poco pensamiento. A menudo lo hacemos como un movimiento involuntario, y por lo tanto con ese clic la persona que lo recibe de nosotros supuestemente debe saber que realmente nos importa, mientras que la persona que hace el clic no tiene que gastar más esfuerzo (es cierto, estoy culpable de esto yo mismo).

Esos emojis, iconos y “me gusta” a veces son lindos y pueden servir a un propósito menor, pero están redefiniendo lo que significa poner valor en nuestras relaciones. Nos quitan nuestra responsabilidad y nuestra intimidad. Tal vez necesitemos redefinir nuestro lenguaje hasta que primero hayamos redefinido cómo usamos nuestro lenguaje.

La foto es de usuario Camille Orgel en Unsplash

Emojis, Icons, & Clicks: The Destructive Force Impacting Our Relationships

The passing of time has allowed us the opportunity to study technology more and better understand some of its lasting impacts. Some of the more extreme responses call for the complete abolition of technology, which is becoming more frequent. It is the more moderate position that is finding a large and loud voice though, seeking to institute a set of lifestyle reforms to mitigate some of the negative impacts that technology has. Personally, I am one who finds there likely needs to be more discernment about how technology is used, but I also recognize the great advantages that, when harnessed rightly, can benefit society. In recent years, I have observed an particular aspect that seems to be negatively impacting our relationships that should be considered: Emojis, icons, and clicks.

Long ago began the negative attention on texting, noting how younger generations have lost the capacity to spell and hold a real conversation as the result of texting. At least at that was a time when letters were still being used. Now conversations are reduced to a series of images that are supposed to be sufficient in themselves. Before examining some of the concerns, I would propose that the emojis and icons themselves have two things to reveal:

  1. First, the icons available to use at our disposition say much about who we are culturally.
  2. Second, the icons most frequently used by us personally say much about who we are individually.

It would be an interesting analysis to see what the most frequently used icons in our messages are.

The greater concern is that the use, or overuse, appears to have tremendous impact on our relationships with one another. Admittedly, this lacks great research, but instead comes from some personal observations. First, is the simple lack of clarity. Words themselves are often subject to (mis)interpretation, how much more likely is that to be the case for miniscule icons? For something so small, expectations are incredibly high as people rely on those icons to convey powerful emotions, descriptive situations, and eternal desires. Those expectations seem a little unreasonable, at best. More importantly, a lack of words also lacks any depth. The preciseness of word choice adds color to an otherwise simplistic picture. The gift of language from our Lord is an incredible asset that transcends border lines and culture lines. Therefore, why would we be so willing to give it up, transferring the power of language to something incapable of being a substitute. We must ask ourselves and others, “Why do we so willingly surrender the proficiency of language to something other than language? Finally, those icons give the appearance of interest and care without requiring one’s heart attitude to be inclined that way. Whether it be a personal story or a funny picture, the ease at which one can simply click ‘like’ requires little thought. We often do so as an involuntary motion, and thus with that one click the person receiving it from us is supposed to know that we genuinely care, while the person making the click does not have to expend any more effort (admittedly, I am increasingly guilty of this myself).

Those emojis, icons, and likes are sometimes cute and can serve a minor purpose, but they are redefining what it means to place value on our relationships. They take away both our responsibility and our intimacy. Perhaps we need to quit redefining our language until we have first redefined how we use our language.

Photo by Camille Orgel on Unsplash

Lectura: Una oportunidad para desarrollar relaciones

Las palabras escritas en una página atraen a los lectores a tierras lejanas, dan vida a las ideas, y transforman las mentalidades. Mientras los libros tienen mucho de decirnos, también tienen mucho de decir sobre nosotros. Considera los libros que ha leído en el último mes o el año pasado. Mira el libro que está leyendo ahora mismo. ¿Qué dicen esos libros sobre quién es usted?

Dada la oportunidad, una persona podría aprender mucho sobre sí misma o de los demás simplemente observando lo que se leía. Sin embargo, hay una nota de precaución: hay una necesidad de usar moderación porque los libros no son una manera de psicoanalizar a alguien y tampoco deben afirmarse como tales. Una simple observancia, sin embargo, puede crear varias ideas y oportunidades importantes.

Considere primero, lo que se puede aprender acerca de una otra persona o sobre uno mismo al notar lo que está en la lista de lectura actual de esa persona. Se puede aprender acerca de lo siguiente:

Los intereses de un lector: La gente lee acerca de lo que les interesa, por lo tanto, se pueden llegar a conclusiones sobre lo que un individuo encuentra fascinante, cómo se relaja, o las pasiones actuales en la vida del lector.

  • El estilo de vida de un lector: Al igual que señalar lo que le interesa a una persona, los libros del repertorio de uno pueden indicar lo que la persona disfruta por diversión o relajación. Sin embargo, a veces los libros se asignan o se leen porque coinciden con un cierto aspecto de la vida. De esta manera, uno puede aprender si una persona está tomando clases, lo que hace por trabajo, o qué actividades ocupan el tiempo del lector.
  • El crecimiento privado de un lector: La lectura es una manera de aprender y crecer. Recogemos libros que abordan áreas que no entendemos o áreas que faltan en nuestras vidas. Por lo tanto, los libros pueden ser indicativos de esas áreas.
  • Las creencias de un lector: En general, un lector va a leer libros que ayudan a articular creencias personales en un nivel más profundo, ya sea religioso, filosófico, o político. Un buen lector también leerá libros con los que no está de acuerdo, por esta razón no se puede simplemente asumir las creencias de una persona basadas en una lista de lectura, pero a menudo se puede formar una buena idea.
  • El estado espiritual de un lector: Hay muchas variaciones que pueden resultar en una interpretación incorrecta y nunca se debe ver la totalidad del estado espiritual basado en lo que están leyendo. Sin embargo, la falta de Escritura, la falta de libros orientados a la información bíblica y la presencia de libros “cuestionables” pueden indicar que algo falta. 

Con los parámetros correctos y el autocontrol, mirar los libros que una persona está leyendo puede indicar mucho acerca de esa persona, ya sea de los demás o de uno mismo.

Entender lo que una persona está leyendo no es una oportunidad para ofrecer juicio de favor o desdén acerca de una persona. Sin embargo, hay algunas ventajas distintivas para conocer la lista de lectura actual. En el nivel más básico, puede ofrecer un inicio de conversación entre dos personas, tal vez identificando un interés mutuo sobre lo que puedan conversar. Si no es así, entonces se convierte en una oportunidad para aprender de esa persona, haciendo preguntas sobre el libro o tema que quizás no haya sabido de otra manera. Además, conocer la lista de lectura de uno puede ser una oportunidad para desafiar a la otra persona, haciendo que piense profundamente y/o críticamente sobre lo que se está leyendo y empujando al lector a crecer aún más. Ir más allá, uno de los grandes aspectos de interactuar sobre las listas de lectura es la oportunidad de desafiar a una persona espiritualmente, ya sea para crear discusión entre usted y otra persona o aprovechando la oportunidad de evaluar sus propias prioridades. Por último, saber lo que una persona está leyendo puede crear oportunidades para ministrarles señalando áreas en las que puede estar luchando, tratando de aprender acerca de, o por lo que no está leyendo (es decir, la Escritura).

Hay un sentido en lo que no debemos leer demasiado en los libros que una persona está leyendo. Sin embargo, en otro nivel, saber lo que otros están leyendo o que estamos leyendo, puede crear oportunidades cuando se usa con razón. Tómese un momento para considerar su propia lectura y aprender lo que dice de usted. Lo que usted aprenda de eso puede tener un gran impacto en su propia vida.

La foto es de usuario NeONBRAND en Unsplash

Economics: A Student’s Guide ~ A Book Review

Economics is a broad and boring subject for many people, and unless there is an immediate and noticeable impact most people are content to ignore economic consequences. In a series to force Christians to think more deeply about what defines their current mindset, Crossway has released the next volume, Economics: A Student’s Guide by Greg Forster.

Primarily inclined towards students, the series is called Reclaiming the Christian Intellectual Tradition and is edited by David Dockery and seeks to encourage Christians to think from a biblical worldview by exploring traditional (read ‘historical’) interpretations on current subjects, in this case regarding the discipline of economics. The book only spans 126 pages, suggesting it is not very comprehensive. After an introductory chapter that covers the very basics of economics and then a discussion on justice and mercy, the bulk of the book is broken down into a recitation about historical views of economics. Those views include an ancient era analysis, medieval era analysis, and modern era analysis. The final chapter is an overview of how people misappropriate the economics in their worldview. While there some brief reflection questions at the end of the book, they are minimal and hardly worth mentioning.

The few books that I have been fortunate enough to read demonstrate the series is well-intentioned and each generally offers some surprising aspect that is not often considered forcing readers to think more intentionally about the topic. For example, during Economics, the Author Greg Forster stipulates, “In our rich and comfortable society, people do not feel themselves to be constantly under threat of death from unexpected misfortune, so they feel less need to make sacrifices to keep themselves in good standing with social communities whose aid they might needs” (location 1407). The entire context of that statement offers much for readers to consider and demonstrates the value of both this particular book and the series as a whole.

In Economics: A Student’s Guide in particular, the author’s grasp allows for compelling points of application. He dissects the ways in which Christians often turn to the economy as an idol, replacing their trust in God with a trust in economic circumstances. He does not merely indicate that Christians too easily trust their money, but he goes deeper. As a missionary, Forster hit some very relevant and challenging aspects that I must consider, and I suspect others would be challenged in similar ways.

Admittedly, there are times when a bit more citation and evidence would have been both appreciated and added to the trustworthiness of the book. For example, he links the freedom to trade with other freedoms and notes that authoritarian regimes are often forced to curtail brutality for the sake of receiving economic benefits . . . he goes further to suggest that some simply avoid this by paying bribes. Few would disagree with these insights, but some evidence supporting the claims would have been constructive to bolster his claims. Other considerations are minor in comparison. There are two comments that seem to indicate that the author is interpreting events from an amillenial position, but so minor are the statements and the impact that I want to be cautious by not reading too much into the statements.

Overall this is a decent book especially poignant because of the author’s important point of linking economics with Christian morality. Forster touches on some very important cultural mindsets that are taking away from cultural effectiveness. For many, this book may be of little interest, although all Christians would get much out of it. I would recommend starting with Work and Our Labor in the Lord by James Hamilton Jr. (part of the Short Studies in Biblical Theology Series) and then read this one. While one is focused on economics and the other specifically about work, they have some overlap and would create a good foundation for Christians.

To learn more about the books mentioned here or purchase them, click the following titles:

Disclaimer: I received a copy of this book from the publisher at no cost to me for the purposes of review. However, my review was not influenced by the author, publisher, or anyone else associated with this book and is the result of my own reading of it.