Interpreting Life: Monday Monologues (Podcast) 20190708

Stephen W Hiemstra, 2018
Stephen W Hiemstra, 2018

By Stephen W. Hiemstra

This morning I will pray and reflect on Interpreting Life.

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Hear the words; Walk the steps; Experience the joy!

Interpreting Life: Monday Monologues, July 8, 2019 (podcast)

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Monday Monologue On March 26, 2018 

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Interpreting Life

Stephen W. Hiemstra, Living in ChristBy Stephen W. Hiemstra

One can argue that a defining characteristic of the postmodern era is uncertainty, captured in the popular expression: “The only constant is change.⁠1” This uncertainty is compounded by a lack of consensus on basic values and the rapid pace of changes in technology and social conventions.

Postmodern uncertainty is also in sharp contrast with the stability of traditional society where tradition informs every important decision in one’s life—what gender roles we follow, who our friends are, who we marry, what profession we take up, and who and how we worship. Life has meaning in a traditional society because when we accept this guidance, we are rewarded with status and honor. 

Postmodern culture questions tradition and focuses on the individual who is responsible for every imaginable decision with little or no guidance. If we succeed as postmodern individuals, we are fully employed, have a medical plan, and can buy stuff, but we have no guarantee of status and honor because the culture’s standards keep morphing. Thus, anxiety has become a defining characteristic of the postmodern era.

The Indeterminacy Problem

Postmodern anxiety and uncertainty point to a more general problem of indeterminacy that is more typically masked when we act on consensus.

If you think that postmodern anxiety is a myth or an exaggeration, how do you respond to sleep deprivation? At one point, I got anxious and depressed. What was wrong with me? As I thought things through, I realized that my depression typically occurred on Saturdays. Then I realized that I was not depressed, I was tired from a long week. A good Saturday afternoon nap each week did away with my “depression.” I had interpreted my own physical condition incorrectly. Clearly, our attitude about the little setbacks in life can make all the difference in the living of it.

Indeterminacy arise in statistics because we know that correlation does not indicate causality. In theory, many causes can explain a particular correlation so a theory is required to suggest the cause of an observed correlation. Otherwise, the relationship can be entirely a random association.⁠2 If sunspots are associated with weather on earth, what explains this relationship?⁠3 The Rorschach (inkblot) test provides an interesting application of this indeterminacy problem (Smith 2001, 205-206). When a psychiatrist shows a patient a random inkblot and the patients sees patterns in the inkblot, the patterns arise from preconceptions of patient being imposed on the inkblot. Does the patient see angels or demons? Naked women or monsters? These preconceptions (or random associations) provide insight into the interior life of the patient that are hard to track any other way.

Telling a Faithful Story

The anxiety and uncertainty of postmodern society presents the Christian leader with a kind of cultural inkblot test. How can leadership successfully navigate through this perilous test?

One answer can be taken from my earlier comments on the book, Crucial Conversations, where I noted four stages in a dialogue: presenting facts (see and hear), telling a story, feeling, and acting (PGMS 2012, 110). They observe that once emotions take over actions get locked in. The formation of productive stories presents the last best chance to channel a dialog towards useful action. Crafting a vision for the church is an important starting point.

An infinite number of stories can be told, but not all comport well with the facts or are organizationally helpful. Three kinds of unproductive (clever) stories—victim, villain, and helpless stories—arise that are usually counter-productive (PGMS 2012, 116-119).⁠4 More productive is to tune into the church’s history and to compare it with other faithful churches or stories from the Bible.

Example of Barnabas

The story of Barnabas comes to mind when I see many churches in action. In his book, Becoming Barnabas: The Ministry of Encouragement, Paul Moots (2014, 2-3) writes:

“The ministry of encouragement is the art of leading and supporting others in the discovery of their own spiritual gifts and call to discipleship…We can become a Barnabas…encouragement allows the congregation to shape its ministry around its strengths rather than to base its work on some model derived from another congregation’s story, another pastor’s experience.”

Notice the role of story in this description. Each of us and each congregation has its own story of its Christian walk that deserves to be honored and built on. Herein lies our spiritual gifts and our strengths in ministry.

Encouragement is at the heart of the multiplication of gifts and church growth (Moots 2014, 6). It stands in contrast to the usual concept of discipling that implicitly (or explicitly) defines discipling almost exclusively in a teacher-student role and seeks more to replicate than to strengthen. At the heart of encouragement is respect, much like Barnabas clearly respected Paul. Imagine what might have happened had Barnabas attempted to fashion Paul into a mini-me version of himself?

In Hebrew, Barnabas literally means “son of the prophet,” but Doctor Luke gives it a metaphorical translation: “son of encouragement.” Interestingly, it is a nickname given to Joseph, a Levite from Cyprus (Acts 4:36). Would that we all be remembered in such a way.


Greene, William H. 1997. Econometric Analysis. New Jersey: Prentice Hall.

Moots, Paul. 2014. Becoming Barnabas: The Ministry of Encouragement. Herndon: Alban Institute.

Patterson, Kerry Joseph Grenny, Ron McMillan, and Al Switzler (PGMS). 2012. Crucial Conversations: Tools for Talking When Stakes Are High. New York:  McGraw-Hill.

Smith, Houston. 2001. Why Religion Matters: The Fate of the Human Spirit in an Age of Disbelief. San Francisco: Harper.


1 Ironically, this expression is attributed to Heraclitus of Ephesus (535 – 475 BC) who actually said: πάντα χωρεῖ καὶ οὐδὲν μένει (everything changes and nothing stands still).

2 Statisticians frequently talk about the problem of inferring causality from correlations, but they seldom write about it because it undermines a lot of popular, but spurious statistical procedures. Greene (1997, 816) provide a review of the problem in discussing a statistical procedure called Granger casualty, a kind of statistical work around.

3 Superstition can be defined as a random association being confused with a particular causality. If seeing a black cat is a bad omen, exactly how does that relationship work?

4 Claiming victimhood means accepting no responsibility for what happens next or even offering to help turn things around. The same is true for pointing a finger at a “villain” or claiming a lack of power to change things.

Interpreting Life

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Value Of Life

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Living Testimony

Life_in_Tension_web“But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them,
nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared
to make a defense to anyone who asks you for a reason for the hope
that is in you; yet do it with gentleness and respect…”
(1 Peter 3:14-15 ESV)

By Stephen W. Hiemstra

The New Testament is full of a allusions to persecution which are mostly edited out when passages are cited in worship services and other uses.

For example, the citation above is normally cited entirely out of context as: “always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Peter 3:15 ESV). The snipet is entirely upbeat and usually cited as the reason to argue apologetically for the faith. At least three things are missing when this is done. First, there is no recognition of the context of persecution. Second, there is no recognition of Peter’s admonition to speak “with gentleness and respect”. Finally, the verbal defend often highlighted entirely misses the point that the entire letter focuses on “lifestyle evangelism”—living out the faith, not talking about the faith, and only that one phrase mentions a verbal defend.

In fact, one could argue that practicing for a verbal defense is contrary to scripture, because Jesus says:

“And when they bring you before the synagogues and the rulers and the authorities, do not be anxious about how you should defend yourself or what you should say, for the Holy Spirit will teach you in that very hour what you ought to say.” (Luke 12:11-12 ESV)

The tension that we feel with others over our faith is expected because of the work and power of the Holy Spirit manifested in our lives. Notice the order of events in this admonition:

“But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8 ESV)

It is the power of the Holy Spirit acting in us that leads us to become witnesses.

Because it is the power the Holy Spirit that leads us into this tension, it is neither our propensity to be vocal nor a desire to take risks that leads us to witness for Christ. The opposite is also true. It is neither our shyness in front of people nor our risk aversion that holds us back in witnessing for Christ—in our joy in salvation we want to tell the whole world! However, fear can quelch the power of the Holy Spirit in our lives. Barthel and Edling (2012, 101) note:

“When individuals in groups are motivated by fear of the opinion of other people (what others personally think about them) more than the fear of God, their hearts grow cold to the Spirit of God. Lacking God-consciousness, there is no restraining the motivation of the heart; only world passions and popularity with crowd control. This is common in church conflicts. Defensiveness, self-righteousness, and pride rule the day when people vien in to the fear of man.”

It is interesting that where we frequently pray for protection the early church prayed for boldness in their witness [1]. The problem facing the church of Laodicea, so common today, seems to have come later. As the Apostle John prophesied:

“I know your works: you are neither cold nor hot. Would that you were either cold or hot! So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth.” (Rev. 3:15-16 ESV)

Finney (1982,74-76) lists six consequences of quelching the Holy Spirit in our lives:

  1. Darkness of mind—the truth makes no useful impression.
  2. Coldness towards religion.
  3. Holding various errors in religion.
  4. Disbelief.
  5. Delusion regarding one’s spiritual state.
  6. Attempts to justify wrongdoing.

In this list we observe problems of tension with ourselves, with others, and with God. Fear of others, particularly persecution, leads us to abandon our faith both in God and in ourselves in a kind of downward spiral. Is it any wonder than in our times of timid faith, many are are burdened daily with debilitating anxiety and treated for depression even on sunny days? One wonders if increasing persecution is less about other people than it is about our own weakness and doubt—like a feeding frenzy observed among wounded fish.

Barthel and Edling (2012, 89) observe churches in conflict snapping to their senses when leaders are reminded of the need to remain God-centered and to reframe conflict around well-choice questions for reflection. Of course, this rings a bit like sound pastoral advice for us as individuals as well.

What is your favorite scripture passage?

[1] “And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness, while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus. And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness.” (Acts 4:29-31 ESV)


Barthel, Tara Klena and David V. Edling. 2012. Redeeming Church Conflicts: Turning Crisis into Compassion and Care. Grand Rapids: BakerBooks.

Finney, Charles. 1982. The Spirit-Filled Life (Orig pub 1845-61). New Kensington: Whitaker House.

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