Thursday, March 17, 2011

Teens and Religion

How Religion Impacts Teens
By Lynn A. Gladieux, published in "Central Penn Parent Magazine," March 2011.

A teenager’s life is fraught with hurdle and challenges. From struggles with peers to worries about acceptance and self-esteem, the teenage years can be the most complicated and difficult period in a young person’s life. Recent research suggests, however, that teens may be finding acceptance through their faith.
The Study and the Stats

According to a study conducted by the University of North Carolina at Chapel Hill, religion may be an important influence in the lives of many teens. The study, entitled the “National Study of Youth and Religions,” has concluded that religion matters to teens and that the majority believe in God, even if their religious knowledge is shallow and they have a difficult time expressing how faith impacts their lives.

The four-year effort was conducted by 133 researchers and consultants led by sociologist Christian Smith. Smith reports the full results in the new book entitled Soul Searching: The Religious and Spiritual Lives of American Teenagers (Oxford University Press), co-written with doctoral student Melinda Lundquist Denton.

The project involved a telephone survey of 3,370 randomly selected English- and Spanish-speaking Americans, ages 13-17, followed by face-to-face interviews with 267 of the respondents in 45 states.

The study found that although most teens are unable to fully articulate the role faith plays in their lives, highly religious teens are doing much better than their non-religious peers in emotional health, academic success, community involvement, concern for others, trust of adults and avoidance of risky behavior. Teens practicing their faith were found to be conventional in their belief system and were willingly attending weekly church services.

Why and How Teens Respond to Religion
Smith, an Episcopal layman and father of three, said in an interview that religion gives teens structure and provides them with moral framework and boundaries. “Instead of sleeping in, he said, “they get up and go to church on Sunday morning. And there are all sorts of other benefits from simply being connected to a religious organization that empirically make a difference. Highly religious American teens are happier and healthier. They are doing better in school, they have more hopeful futures, they get along with their parents better. Name a social outcome you care about, and the highly religious kids are doing better.”

The study bore out some other interesting, if not surprising, findings. For example, although America is becoming a more ethnically diverse nation, at least 80 percent of teens still identify themselves as Protestant, Roman Catholic, Eastern Orthodox, Mormon, or Jewish. Most teens adhere to their parent’s faith, with the most devout teens holding on to more traditional sexual and other values than their non-religious counterparts.

Those most engaged in practicing their faith were Mormon youth, followed in order by evangelical Protestants, black Protestants, mainline Protestants, Catholics and Jews. But in spite of having a strong affinity with their faith, the study also showed many teens lacked in religious knowledge, and most seemed hard-pressed to define their belief system and the difference it made in the lives of others.

This comes as no surprise to Rick Rhoads, Professor of Student Ministry at Lancaster Bible College. Rhoads says this generation of teens may be more open-minded than their predecessors, and willing to take more risks with their faith.

There’s been a real radical shift in the last 10 to 15 years of how we approach teaching doctrine and theologies,” Rhoads says. “While before we were really getting hard-core into the Bible almost – dare I say – to a degree where it was lopsided. Now it is more of a ‘How is it lived out in your life?’ kind of faith. It’s lopsided in the other way.”

“I find, especially with the students in Central Pennsylvania, that there’s almost no knowledge of scripture and doctrine, and it’s all experience-based. So, if you ask them if they’ve cared for a homeless person in the last month, they have. But if you ask them if they’ve ever read the Book of Amos, they are like, ‘What?’”

Smith thinks lack of exposure is to blame. “You learn a second language by listening to others who speak it well and having a chance to practice it yourself. I don’t know how much teens are hearing other people speak the language well, and it really struck us in our research that very few teens are getting a chance to practice talking about their faith. We were dumbfounded by the number of teens who told us we were the first adults who had asked them what they believed. One said: ‘I do not know. No one has ever asked me that before.’”

Parents Have More Influence than They Realize
Yet the evidence clearly suggests that the single most important social influence on the religious and spiritual lives of adolescents is their parents, something that Smith admits was somewhat of a surprise. “This is one of the things that hit us hard, that parents still have an enormous influence on their kids’ lives, even though I’m sure they find it very hard for them to believe at times. Adolescents are not routinely coming to their parents and saying ‘Thanks so much for steering me in the right direction. I really appreciate it. I want you to know that you are a big influence.’ They don’t say it, but it’s still a fact.

Parent, Smith says, have a lot more influence, and therefore responsibility, than they realize. Although teenagers will never admit that they look to their parents for guidance, most do. And even though some teens may seem like alien creatures at times, Smith encourages parents to remember they’re people like everyone else. “I think what’s really needed is to see the commonalities, to make connections, and to see what youth and adults have in common.”

Major Findings of the Study:
  • Highly religious teens are doing much better than their non-religious counterparts in emotional health, academic success, community involvement, concern for others, trust of adults and avoidance of risky behavior.
  • Teens who practice their faith were more conventional in their belief system and willingly attended church services.
  • Most teens adhere to their parents’ faith.
  • Those most engaged in practicing their faith were Mormon youth, followed in order by evangelical Protestants, black Protestants, mainline Protestants, Catholics and Jews.
  • 82 percent of teens were affiliated with a local congregation.
  • 80 percent had few or no doubts about their beliefs in the past year.
  • 71 percent felt “extremely,” “very” or “somewhat” close to God.
  • 65 percent prayed alone a few times a week or more.
  • 61 percent “definitely” believed in divine miracles from God.
  • 52 percent said they attended worship two to three times a month or more.

Thursday, March 10, 2011

Spring Forward

Yikes!! Every year it seems that Daylight Savings gets earlier and earlier, and sure enough, here it is already in 2011.

This Saturday after midnight, we SPRING FORWARD one hour. Please be sure to set every clock and alarm in your home before heading off to be Saturday night. We all would hate for you to be LATE for church this Sunday, especially since we have some very special guests joining us!!

History of Daylight Savings Time.

Monday, March 7, 2011

Kosher Notes: Week 5

Continuing on with our study of the Law, we've come to a monumental conclusion that as important as sacrifice is in identifying, participating in, and receiving the grace of God, there are limits to which the average person may participate. A remorseful spirit and a spotless animal sacrifice are great and necessary, but unless a priest is present, the offering is useless. God has appointed priests, or mediators, to be the communicators of both the pleas of man and the verdict of God. Without the priests, there can be no effective communication with God.

Title: Man's Work of Reconciliation through the Priesthood
Text: Exodus 19:5-6 and Leviticus 8

I. Necessity of the Priesthood
A. God holiness demands that those in harmony with God be Holy

B. God's desire is that all who dwell in covenant with Him be holy and serve as His priests (Exodus 19:5-6)

C. While God's intention is for a Nation of priests, He begins with one man and his sons (Exodus 28:1 and Leviticus 8)

II. The Ordination and Exclusivity of the Priesthood (Leviticus 8:1-36)
A. Priests must be elected by God, not appointed my man. (v.2)

B. The community must acknowledge and accept the role & appointment of God's priests. There is no alternative system. (v.3)

C. Priests must be physically different from the average person. (v.6-9)

D. Priests are tethered to the ministry that God has given them. They cannot minister wherever they like to whomever they like. (v.12)

E. Priests must be pure and forsake sin (v.15)

F. Priests must embrace the fullness of the covenant (v.18)

G. The Priesthood is identified with the altar of God; therefore, the priest needs to address the sins of the people. (v. 22-24)

H. Priest must be humble and see themselves as equals with man, not God. (v.26-28)

I. Priests must live in complete harmony and submission to the complete ministry of God. In both the good times and bad, in regards to the needs of both man and God, the priests must serve. (v. 30)

J. The priesthood is a lifestyle that should not be added to or taken away from. Only in this will the priest be fit for service and offer acceptable ministry for God and man. (v.33-34)

III. Application of the Priesthood
A. God's priests were called to share the holiness of God in a gracious, elected state of active participation in the covenant. Their holiness and privilege came through grace alone.

B. Priest are only effective when they live in complete obedience to God. The problem is that even priests sin and need atonement (Lev. 10:1-7 and 16:6)

C. The priesthood calls for a Priest greater than any man. The priesthood points to the ministry of God, fulfilled through His Son, Jesus.

Sunday, March 6, 2011

Kosher Notes on the Law

I hope all are enjoying our very in-depth and expansive study on KOSHER living. Each week it is prayed that those hearing and receiving these messages will take notes in the information being taught, wrestle with its implications, and then put all things into good use. The church has even gone so far as to make available Kosher notebooks for the aid in this endeavor and its success is unprecedented.

So, get out your pens and notebooks, because here is a new chapter in thought...

On the Law:
Beginning on February 27th, the church has begun a study on the work of reconciliation through the Law of the Mosaic Covenant (a.k.a. the Law of Moses, or the Old Testament). In so doing, we have begged the question as to what purpose, and with what intention, has the Law been given? In a day and age where "Law" is presupposed as being weak and condemning, individuals must humbly as if this assumption is, in fact, correct.

Law as a form of Grace
In the simplest form, it is imperative that we understand the greatness that is the Law of God. I know it has gotten a bad rap from rebellious secular and religious sources, some even going to far as to take the book of Romans out of context. The truth is, however, is that the LAW is a gift from God (John 1:16-17), and God only gives ‘good” gifts (Matt. 7:11)! Therefore, we need to see the law for what it is: our tutor and vehicle of redemption.

The Law:
  1. Atones for and Prevents Sin
  2. Is Necessary for Fellowship with God
  3. Is Effort-based (a.k.a. WORK!)
  4. Provides Conditional Relief (limited and temporal)
  5. Acts as tutor regarding the subject of Sin’s Depth, God’s Sovereignty, and Man’s Responsibility
The Law is good and serves not only the "good purpose" of God, but of man in revealing to him the way to God and the mean of preventing man from further separation and destruction. The Law is certainly good to those who seek a relationship with God.

Thursday, March 3, 2011

From John Piper

Every now an again, it is my privilege to share with you what the Lord is speaking to me through the minsitry of others. As usual, this powerful quote comes from John Piper, of Bethlehem Baptist Church in Minneapolis, MN. It is an except from a sermon preached on Feb. 12, 2011, out of John chapter 7.

The mark of [Jesus] truth is a passion for God-exaltation, not self-exaltation. "The one who seeks the glory of him who sent him is true." For me to see that as a mark of his truth, my will has to join him in that. I have to will God-exaltation over self-exaltation. And this is not what I will by nature. I am like the brothers of Jesus and like the Jewish crowds. I want him to do his miracles in a way that endorses my own love for self-exaltation. I want him to endorse my Sabbath-keeping, my law-keeping, in a way that confirms my self-exaltation.

And my whole life, Jesus is saying, contradicts that way of willing. That is why you can't know me. You can't know me until your will is to do God's will—to do what the law most deeply demands, namely, to treasure (to love!) the glory of God with all your heart and with all your soul and with all your mind and with all your strength, and your paralyzed neighbor as yourself.

Full sermon is available here.

Tuesday, March 1, 2011

Thoughts on Sacrifice

Many are still wondering what studying the sacrificial system of Leviticus has to do with us today, whether we are believers (Christians) or not. The answer to this question is significant, and I pray it becomes the foundation of your Christian life...because it should.

I. Application for All People
At the very least, studying the sacrificial system of Leviticus reveals to us the great cost of our sin and the great mercy the Lord has granted us. Again, as sinners we deserve instant death. We have committed high treason and become the source by which God's perfect creation is destroyed and marred. Yet, in His great mercy, God provides His law by which man can walk in relationship with Him, even if just in a limited way.

Our world likes to think that they can simply come to God, show Him a resume of good works or comparisons, say they are sorry and be restored to right relationship with Him. This is nonsense, and the Levitical system clearly demonstrates such. In reality, the people of our world (at the very least) should be running to Home Depot to begin construction of an altar while buying stock in grain to feed their sacrificial livestock. Fellowship with God demands a sacrifice of death!

Yet, as we also learned, even through this complicated and consuming form of worship, the effects of the reconciliation are limited at best. The intentional sins we commit daily (and were the cause of the catastrophe in the Garden) are not atoned for; thus, the separation remains.

II. Application for Believers
For those found in the saving work of Jesus the Messiah, our study should have infinite meaning and significance. First of all, we see through the very complex and costly sacrificial system that Jesus' life and death was more sufficient and gracious than any blood of bulls or goats. He has fulfilled all of the ceremonial law, granting us restoration as the image bearers of God (Hebrews 10).

Additionally, by examining the Levitical system, we witness that the OLAH (burnt offering of Lev. 1) was not for the sins of Israel but instead served as a constant reminder and offering of praise to God on behalf of a saved people. While it is true that Jesus' life and death fulfilled the entirety of the Law, it is also true that His ministry ushered in a new and greater Law. While the notion of sacrifice for the forgiveness of sins is fulfilled in Jesus, the law of sacrifice solely for the worship of God remains in effect. Now, instead of offering a bull as a pleasing aroma to God, the Believer (who has been made spotless and pure through the baptism of the Holy Spirit) is to offer his/her life daily in sacrifice to God.

Romans 12:1-3
I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.

2 Corinthians 2:14-16
But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere.For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life.

So, are you a pleasing aroma of worship, or do you bear the stench of sin?

Kosher Notes: Week 4

Week #4 - Man's Work of Reconciliation
Through the effects of man's willful sin, the harmonious relationship with God and man has become severed. Man has gone from being the glory of God to now being an object of wrath. Yet, despite this high treason, God grants man grace through His Law. The laws of God are not bad, but are a gracious gift to remind us of our need for God and the high cost of our sin. At the cornerstone of Law is the practice of SACRIFICE.

Title: Man's Work of Reconciliation through Sacrifice
Text: Genesis 4, 8, 22; Leviticus 1-6:7

I. Sacrifice as Innate/Fundamental Worship
A. Cain and Able (Gen 4:1-5); Noah (Gen 8:20-22); Abraham (Gen 22)

B. Immediately following the sin of Genesis 3, man is said to offer sacrifices to God.

C. Substance of the sacrifice is both food and animal: living things.

D. God responds both positively and negatively to man’s sacrifice.

II. Levitical System: Leviticus 1-6:7
A. Burnt Offering: Leviticus 1.
Olah – whole offering of an animal, consumed by fire
Makes atonement for sin & is an “aroma” to God

B. Cereal Offering: Leviticus 2
Mincha – tribute offering of gratitude to God, the first fruits of the land as an “aroma” to God
Acknowledges the covenant between God and Man

C. Shalom (Peace) Offering: Leviticus 3
Shelem: Wholeness, Fellowship offering.
The fat of the animal is the Lord’s.

D. Purification Offering: Leviticus 4-5:13
Hatta’h – Sin offering for unintentional sins
Atones for the sinner by the “sprinkling of blood”

E. Guilt Offering: Leviticus 5:14-6:7
Asham – Guilt offering for unintentional sins
Offering to alleviate the guilt of the person’s sin

Conclusions:
  1. Sacrifice is necessary for communion with God
  2. Sacrifice is required for all people of every class
  3. Sacrificed brought God and Man into Communion.
  4. Man must acknowledge his sin & make effort to fellowship w/ God