(This is the seventh installment of The Awesomeness Conspiracy’s 2015 Lenten devotional on the Sermon on the Mount. Follow us to receive e-mail updates for each new post.)
Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye? Or how can you say to your neighbor, ‘Let me take the speck out of your eye,’ while the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.
Their worldview was fully unraveled now. This was Israel. Chosen nation. God’s own people.
Tied together by legal codes that specified who was and was not in God’s favor.
It was all about getting from out to in. From unclean to clean. From excluded to included.
These were things worth fretting over.
But even this, Jesus says, is not as it seems.
Why worry? Isn’t God in charge? Either he is or he isn’t. See these birds? They work, but only to be what God made them to be. See these flowers? Each one beautiful, not because it chose to be beautiful, but because God created it beautiful.
You are blessed. From the highest and greatest to the lowest and least. Blessed.
But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.
(This is the sixth installment of The Awesomeness Conspiracy’s 2015 Lenten devotional on the Sermon on the Mount. Follow us to receive e-mail updates for each new post.)
Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
Love perfectly, Jesus said. Respect the worth and dignity of each person. Even those with whom we disagree.
Even those who would do us harm.
Lofty words. High ideals.
But how?
If the Pharisees in their righteousness cannot instruct us, what does it look like to put this perfect love into action?
I lift my eyes unto the hills. Where does my help come from?
The religious leaders make a great show of their piousness. Their worthiness is obvious.
My help comes from the Lord, creator of heaven and earth.
In secret. Jesus says to do it all in secret. As if one hand doesn’t even know what the other is doing.
It’s not about how others perceive your deeds of kindness, your acts of sacrifice, your stirring words of prayer.
You don’t need their approval.
For your Father knows what you need before you ask him.
Whether in public or in private, pray like it’s just you and God.
Father…Your kingdom come. Make our lives like yours.
Show us how to love the way you love.
Feed us your very self.
Make us forgivers so we can experience your forgiveness.
Protect us from the trials we will face. Deliver us from persecution.
In this prayer, God’s way becomes our way.
This is no chant or charm, no formula for getting what we want.
It’s a door to a relationship. Where what we want becomes exactly what God wants.
What do you treasure? Your comfort? Your convenience? Your morality? Your power?
All these are so easily lost. In a moment, perhaps. Over time, certainly. Slowly, imperceptibly disintegrated by forces unseen.
But love. Love. There is a treasure which cannot be destroyed.
A heart of love sees things as they are. Undarkened by self-aggrandizement. Undimmed by self-indulgence.
Pure reality, bright and clear.
No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other.
There is but one way to pursue Kingdom life. One reality to which to pledge our allegiance.
(This is the fifth installment of The Awesomeness Conspiracy’s 2015 Lenten devotional on the Sermon on the Mount. Follow us to receive e-mail updates for each new post.)
Be perfect, therefore, as your heavenly Father is perfect.
Jesus was wrecking their worldview. Declaring them blessed. Imploring them to be salt and light. Challenging the authority of their leaders.
You have heard that the law is all in all, he said. But I tell you that it is how you think about others, how you treat them, your heart toward them that matters.
What could it all mean? What would he say next?
You have heard to seek revenge commensurate with the offense. But I tell you, when you are offended, return favor to your offender rather than harm.
But don’t our offenders deserve our revenge? Are we simply to roll over and accept it when we’re attacked?
We can’t appear to be weak.
Someone has to pay!
It was too much. But he wasn’t finished yet…
“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies….
Love our enemies? Love them?
It was one thing not to retaliate. Avoid them, maybe. Tolerate them, at best.
But love?
This is how the Kingdom works. The radical, righteous, upside-down-rightside-up Kingdom.
Empty yourself of self. Respect the dignity and humanity of others. Give freely. We are all created by the same God, loved equally. Remember how you thought you weren’t blessed? Why should your enemies be any less blessed?
Remember that you are dust…and to dust you shall return.
Equal under sun and rain alike, our enemies and us. Beloved by the Father. Whether we are brother or sister, tax collector or prostitute.
Blessed.
This Kingdom law, it seems, is not a behavior management program. It is not the righteousness of the Pharisees, which declares who is and is not worthy.
Be perfect, therefore, as your heavenly Father is perfect.
If the Pharisees and their version of the law are not perfect, then what is?
Love your enemies. Pray for those who persecute you. Anyone can love those who look like them, think like them, sound like them, act like them.
But you, O Israel! You are more than that!
Be perfect.
There’s only one way to live into a law like that.
Love must become devoid of self-interest. It must be filled with concern for the other.
It must become as the love of the Father.
Sun or rain, brother or sister, friend or enemy…the Father sees all through just one lens.
(This is the fourth installation of The Awesomeness Conspiracy’s 2015 Lenten devotional on the Sermon on the Mount. Follow us to receive e-mail updates for each new post.)
If the righteousness of the Pharisees is not righteousness, then what is?
Jesus is challenging the very core of what they had been led to believe. Striking at the heart of what their leaders had taught for generations.
Murder. Adultery. Divorce. Swearing oaths.
The Pharisees and teachers of the law were very clear about these matters.
Or were they?
Dig deeper, Jesus says.
Don’t murder, yes. But what leads to murder? Anger, condemnation, unforgiveness. Indulge these, says Jesus, and your heart is already murderous.
Don’t commit adultery, yes. But what leads to adultery? An attraction triggers a thought, a thought triggers a fantasy, a fantasy triggers objectification. Indulge these, says Jesus, and your heart is already adulterous.
Divorce? You make it too easy, says Jesus. You indulge your selfishness and dehumanize your spouse. Has she no more value to you than your crops or livestock? Do you care so little for her as to drive her to a life of poverty and indignity?
And those vows you make? Why must you swear by heaven or earth, or anything else for that matter? Is your word not enough? Are you so insecure that you need to manipulate others’ opinions by the power of your oaths? Have they no humanity of their own?
Indulgence.
We indulge anger and we murder.
We indulge lust and we commit adultery.
We indulge selfishness and we objectify.
We indulge insecurity and we manipulate.
This, he says, is the righteousness of the Pharisees. Obey the rules, period. You will be measured by your behavior and your behavior alone.
The sin, says Jesus, is more than our behavior. It is a heart that refuses to honor the humanity of others. That places more value on “me” than on “you.” And, by extension, on “we.”
If your right eye causes you to sin, tear it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away; it is better for you to lose one of your members than for your whole body to go into hell.
If you think that life is all about you and how you behave, you’re missing the point. You might as well be blind or maimed, because that’s basically how you’re going through life as it is.
So what is righteousness? What does true righteousness look like?
(This is the third installment of The Awesomeness Conspiracy’s 2015 Lenten devotional on the Sermon on the Mount. Follow us to receive e-mail updates for each new post.)
For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
The righteousness of the Pharisees.
How could they ever expect to exceed the righteousness of the Pharisees? These were the nobodies that nobody wants to be around, these crowds who had gathered to hear Rabbi Jesus speak. “Righteous” was never a word anyone used to describe them.
The Pharisees, though. Righteous through and through.
Don’t believe it? Just ask them.
The gatekeepers of the law. Judges of what is clean and unclean. Constabularies of thought and action. Arbiters of what fulfills and what abolishes Torah. Self-appointed authorities of binding and loosing.
And yet, these nobodies—the unclean, the unlawful, the unrighteous—Jesus calls them “blessed.” Theirs, he says, is the Kingdom of Heaven.
But a kingdom, it seems, they cannot enter unless their righteousness exceeds that of the Pharisees and the keepers of the law.
Wait…What?
Did he really just say that?
Could it be that the righteousness of the Pharisees is no righteousness at all?
Surely this is not the Law of Moses.
But…I have come not to abolish Torah, but to fulfill it.
What is this new teaching? Surely this is not what they have always heard, what their traditions have always taught.
What if this Kingdom is not one of clean and unclean, of legal and illegal, of in and out?
What if fulfilling Torah is not about being right, but about being light?
Repent. Reorient.
Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.
Righteousness.
Where there is harm, there is no righteousness.
Where there is discrimination, there is no righteousness.
Where there is exclusion, there is no righteousness.
Where there is marginalization, there is no righteousness.
The righteousness of the scribes and Pharisees is no righteousness at all.
Want to be great in the Kingdom of Heaven? Jesus asks. Don’t act like them.
(This is the second installation of The Awesomeness Conspiracy’s 2015 Lenten devotional on the Sermon on the Mount. Follow us to receive e-mail updates for each new post.)
When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him. He opened His mouth and began to teach them.
Who is blessed?
The knocked down, the kicked at, the spit on. The lost, the overlooked, the forgotten. The soft, the tender, the pleasers. The losers. The nobodies that nobody wants to be around.
Who is blessed?
The ones who never feel blessed. The ones who think “blessed” always refers to someone else—someone richer, someone prettier, someone smarter, someone popular.
Blessed. Even these, Jesus says, are blessed. “For theirs is the kingdom of heaven.”
There it is again. Kingdom.
The crowds who had just experienced Jesus’ healing touch—the diseased, the sick, the suffering, the demoniacs, the epileptics, the paralytics—now being told they’re something they never thought they could be.
Blessed.
Blessed? Why? What has changed?
Healing. Kingdom. Jesus.
But what does it mean to be blessed? What is blessing for?
The sin of Israel had always been its insistence that it was blessed just because it was Israel. Rather than share its blessing, it coveted it.
Israel was blessed—chosen—not to rule the world, but to fulfill a purpose. A vocation.
Salt and light.
To add richness and flavor to the life of the world. To shine God’s love on its neighbors.
But when the salt has lost its flavor, when the light has been hidden, then what?
Repent. Reorient.
But how?
Blessing. Healing.
Be blessed, Jesus says, so you can fulfill your purpose.
Be healed, Jesus says, so you can live Kingdom life.
You who feel un-blessed have been restored. You’ve been touched by the Kingdom.
Get ready, because something bigger than the world has ever seen is about to happen. Something that will require a radical reorientation of your life.
This is not a simple call to apologize for personal misdeeds. It is an invitation to a new reality.
In his prelude to his Kingdom Manifesto, Jesus continues the work of his cousin John before him, preparing the way.
Reorient yourself to this new reality. The reality of God’s rule and reign overtaking all human systems and structures…even religion.
Next, Follow.
Jesus chooses his first disciples, not based on their achievements or scholastic aptitude, but their ordinary-ness. And their willingness.
For what? A political movement? Economic upheaval? Military coup? These were the expectations of the one to be called Messiah.
Good news. Jesus proclaims “good news.”
And what is this news?
The Kingdom of Heaven.
This is what Jerusalem has waited for. Longed for. The return of the King to his Throne.
But is it what they really wanted? Is it what they expected?
Look at the text: Jesus went among the crowds, “…healing every kind of disease and every kind of sickness among the people…they brought to Him all who were ill, those suffering with various diseases and pains, demoniacs, epileptics, paralytics; and He healed them.”
Healing. Restoration.
What kind of Kingdom is this? And who could be its king?
Some interesting conversation emerged over on my Facebook page after my last post about American individualism and its infiltration into the church.
One of the things that jumped out at me as part of that discussion was the popular notion that Christianity is primarily about our personal relationship with Jesus, and that “salvation” is something that is made available to each of us as individuals as we make a choice to enter into that relationship.
I want to be careful here. Having a personal relationship with Jesus is indeed a key tenet of Christian faith. Not only that, I believe it to be integral to my own identity. I believe it is, as theologians say, salvific. That is to say, it is at least in part what saves and is saving.
But I also believe that the notion of “salvation” as a strictly individual transaction is not, in fact, the primary message of the gospel…and the Western church’s insistence that it is may be part of what is currently tearing at the fabric of society in our world today.
These modern times
Bear with me a moment for a little philosophical background…
We live today in the shadow of the Enlightenment, the mid-17th through early-18th Century movement most famously embodied by Descartes’ famous “cogito ergo sum” (“I think therefore I am”). It was a time when humanity began to see the possibilities that science and reason could provide rational explanations for everything, including our very existence.
The modernist movement spawned by the Enlightenment period began to reject religion as a source of meaning in favor of a belief that only knowledge—not religion—could be certain, objective, and good…and that only reason could ultimately lead to truth.
This required a radical commitment to freedom of individual thought over against collective religious certainty.
Predictably, the church of the time responded with fear and defensiveness. Fresh off the reformation, both Catholics and Protestants were scrambling to assert authority over their flocks. While the church was saying it was the ultimate arbiter of truth, modernism said humans could essentially take the place of God by attaining ultimate knowledge through science and reason.
“Delmar’s been saved!”
As James K.A. Smith points out in “Who’s Afraid of Postmodernism?” (pp59-61), a great contemporary representation of the clash between religion and modernism can be seen in the Coen brothers’ cult classic “O Brother Where Art Thou?”
In the clip above, we see a philosophical clash between George Clooney’s character, Ulysses Everett McGill, and his rube-ish cohorts Pete and Delmar. For Everett, it’s a modern world where the quest for individual knowledge is the path to utopia. His bumpkin friends succumb to the irrational superstition and magic of religion…even to the point where Delmar believes Pete has been transmogrified by the demonic sirens in the river (“We…thought…you…was…a…toad!).
But what’s interesting is how, in the span of about a hundred years or so, the church actually began to appropriate modernist thought patterns. Even while railing against scientific knowledge as the basis of truth, it acquiesced to the notion that the individual was the most sovereign expression of humanity.
As Western societies developed in the wake of the Enlightenment, so Western Christianity ran a parallel path. In its fight against modernism by rejecting science itself through invoking a literalist reading of scripture, the fundamentalist movement (which emerged to counter the liberal social justice theology of Catholics and mainliners in the mid-late 19th Century) chose to fight that battle in the heart and mind of the individual.
And thus the goal of Christianity—just like the goal of modernism—became personal conversion.
“Jesus was a socialist”
I have to admit to a bit of gratuitous click-baiting in the headline of last week’s post. The point was not to debate or defend socialism as an institution, but to point out that the gospel of Jesus soundly rejects any notion of the value of individuals over the value of community or collective humanity.
And so when we make the central claim of our faith to be about a personal relationship with Jesus, and we pursue intellectual assent to that principle (and call it “salvation”), we miss the point of Jesus’ message.
Again, I want to be careful. It’s not that Jesus’ message is not about a personal relationship. Even though that specific phrase is found nowhere in scripture, there is abundant evidence that personal relationships were of critical importance to the Jesus event.
My point is that Jesus’ message is indeed about personal relationship, but it’s also about much, much more.
Evacuation theology
Modernist Christianity (most specifically—but not exclusively—embodied in the fundamentalist and evangelical camps), with its stress on individual conversion/salvation, more or less follows the proposition that: 1) I am “saved” by intellectual assent and personal confession; and 2) I am called to love you; therefore I want you to be “saved” by whatever means necessary.
Also, our post-Enlightenment approach has suffered from a misdiagnosis of what Jesus actually means by “salvation” by making it all about the eternal disposition of one’s disembodied soul after death.
Again, I’m not arguing that a continued postmortem existence is not part of the message, but it’s not the whole message. Jesus’ promise of “eternal” life is as much about a quality of life here and now as it is about an ongoing quantity of life once our mortal flesh ceases to exist. “Eternal” in the early languages of the Bible connotes the life of God or the life of the ages. It is a present, as well as a future, reality.
So when we talk about salvation as something strictly individual that results in the transport of our immortal souls to some other-worldly “heaven,” we miss the point Jesus makes that the kingdom of heaven is sprouting up all around us, here and now, as we share his radical program of unconditional love in the times and places we find ourselves as human beings.
“On earth as it is in heaven” is not just a cute phrase in a memorized prayer, it is the actual goal Jesus has for God’s kingdom.
Salvation as holistic
I do indeed believe Jesus wants to save us all as individuals. But the modern Western church’s notion of salvation as primarily an individual transaction misses the larger biblical context for what salvation is really all about.
At the risk of being redundant, our Western/American arrogance and pervasive individualism get in the way of our ability to see what Jesus is doing and saying because we have 200+ years of indoctrination into the modernist primacy of the sovereign self.
What God has been about from the beginning has been the redemption of all things (Rev. 21:5). To me, that suggests that salvation is not meant to be individual, but holistic. And that it’s not about being swept away into the clouds when we die, but about a redemption and regeneration of the created cosmos, with love as the creative force that binds it all together.
So instead of saying, “I’m in and you’re out; but I love you and want you to be in, too,” a holistic approach is more like, “I’m a part of something, not apart from it. And if I’m a part of a greater whole, it’s only by the salvation of all things that my own salvation has any meaning.”
The longer we continue to put ourselves as individuals at the center of the salvation narrative, and the more we assert our rights as individuals over against the rights of others in our pursuit of our own salvation, the further we get from what Jesus actually intended.
Our challenge is to recapture that holistic sense of belonging, to become radically committed to the well-being of others, and to extend that commitment beyond our tight circles of those who look and think like us to those who disagree with and even persecute us:
“You’re familiar with the old written law, ‘Love your friend,’ and its unwritten companion, ‘Hate your enemy.’ I’m challenging that. I’m telling you to love your enemies. Let them bring out the best in you, not the worst. When someone gives you a hard time, respond with the energies of prayer, for then you are working out of your true selves, your God-created selves. This is what God does. He gives his best—the sun to warm and the rain to nourish—to everyone, regardless: the good and bad, the nice and nasty. If all you do is love the lovable, do you expect a bonus? Anybody can do that. If you simply say hello to those who greet you, do you expect a medal? Any run-of-the-mill sinner does that. In a word, what I’m saying is, Grow up. You’re kingdom subjects. Now live like it. Live out your God-created identity. Live generously and graciously toward others, the way God lives toward you.”
It the first day of a week-long seminary intensive course on the theology of John Wesley. I found myself in a classroom in central Kentucky viewing a satellite feed from another classroom in Orlando where our professor was conducting his lecture.
We were less than an hour into the class, having gone through brief introductions from everyone on both sites. Then, out of the blue, the professor dropped the bomb.
“Jesus was a socialist…and so am I.”
If a seminary classroom ever had a collective, unspoken “WTF?” moment, this was it.
Of course, the professor intended to create a stir. His statement was as much for shock value as anything…he was not making a political statement so much as he wanted to capture our attention and point us to something beyond what we’d mostly always been taught.
To a large degree, the church in America has hung its hat on the idea that our nation was founded on Christian principles. Our fight for liberty from an oppressive monarchy was, we’ve been taught, both right and righteous.
And as we drafted policies to protect our freedom to express our religious beliefs, that naturally grew into all sorts of other freedoms that were necessary to protect the foundational freedom of religion.
But as those freedoms have become more and more ingrained, an uglier side of them has emerged. We have gone from protecting ourselves against subjugation to the point where the rights of individuals have, in many cases, overridden the common good.
What was supposed to be freedom from oppression has become freedom to oppress.
Case in point: the current debate over vaccinations. There can be no question that childhood vaccination against diseases like measles and polio is beneficial to the vast majority of people and to society as a whole. Yet, in our staunch political defense of individual choice, we have allowed an illness that was once virtually dead in this country (and much of the world) to now create a public panic.
Which leads to the question: Have our freedoms enslaved us?
And, perhaps more to the point, to what extent is the church complicit?
For centuries predating the founding of America, church and state were effectively the same thing. From the time Constantine declared Christianity the official religion of the Holy Roman Empire, religion and governance have gone hand in hand.
And while the American project, with its explicit constitutional separation of church and state, ostensibly rebelled against extant Christendom, nothing really changed.
The predictable result, as history has shown over and over, is a rather unholy alliance where the agenda of the state invariably infects the agenda of the church.
And so as America grew in its love of individual freedoms and protection of our rights to make choices contrary to the common good, so the church became equally enamored of those freedoms.
Which is what made my professor’s statement so provocative.
Somewhere along the line we managed to turn a movement based on radical inclusion and sacrificial love into a hackneyed champion of the sovereign self. We have become so consumed with exercising what we perceive to be our individual “rights” that we can no longer distinguish where one person’s rights begin and another’s ends.
But the Jesus we claim to follow was no respecter of persons. Everything he did and said laid bare the claim that, while individual rights and freedoms are indeed important, the most free a human being could be was in setting aside personal rights in favor of the other…even to the extent of loving our enemies.
The radical claim of Jesus is not that we are so much free from something—oppression, marginalization, even sin or death—but that we are free for something.
And that something is the terrifying prospect of being able to love in the ultimate way…unconditionally and sacrificially.
The reason most of my classmates were shocked at my professor’s statement was that they have bought into the idea that our sociopolitical protection of individual rights is somehow a biblical concept. They immediately equated Christian socialism with political Marxism…which was not at all the claim the professor was making.
To claim that Jesus was a socialist is to claim that Jesus valued others above self, community above individuals.
21st Century America is arguably the most individualistic society ever to exist on the face of the earth. It is so much a part of our DNA that we don’t even realize it. The idea that we would sacrifice individual rights—even the right to ignorance—is not only completely foreign to most of us, it is downright offensive.
But the kind of love Jesus represents requires a vulnerability that flies in the face of militant protection of individual freedoms.
That’s why it causes me no grief at all to echo my professor’s provocative statement: “Jesus was a socialist…and so am I.”
It’s not a political statement. I would be lying if I said I didn’t enjoy the benefits and privileges that come with being a free citizen of this free country.
But we have to realize how often our personal rights and freedoms come explicitly at the expense of others.
The question for the church is, do we have the courage to repent?
Is there a statement that more fully embodies the Christmas story?
In a time when Christian denominations offer a fragmented picture of the body of Christ, when self-appointed gatekeepers impose narrow definitions and restrictive requirements for what is and is not acceptable, and when fear is wielded as the primary motivator of faith, we as the church would do well to be reminded of the compelling nature of God’s entry into our winner-take-all existence.
The ancient Hebrews spoke of God’s hesed love. Hesed is most often translated as “loving-kindness,” eliciting mercy, loyalty, faithfulness and compassion.
Hesed love is not conditional. It is not a love that wavers with our commitment or diminishes in the face of our disobedience. It is not love that pushes us to change in order to be acceptable.
Hesed is love that comes to us in a story of the poor and oppressed, of the despised and reviled. Of a baby born in dirt and filth to an unwed mother, whose coming was announced not to kings or religious leaders but to untrustworthy field workers and immigrant astrologers.
It is no coincidence that hesed is by its very nature incarnational. It is love that comes to us not as a warm and fuzzy feeling of attraction and excitement but as something that comes alive and takes shape in us and through us.
It is not just something that is delivered to us, but produces something in us, something new and surprising.
Something faithful and compassionate and merciful and just and beautiful.
There is nothing coercive about this kind of love. Nothing about it screams, “accept me or else!”
But could there be anything more compelling?
Is there anything else, any other power in the universe that so captivates us? That grabs our imagination and makes us ask, what if life could REALLY be like this?
That’s the answer that Christmas gives us.
The compelling story that life really CAN be like this. That there is a love that reaches past our sorry commitments and our disobedience. That brings the incarnational beauty of hesed alive in us and unites us.
This Christmas, may we truly embrace the hesed loving-kindness of God through the incarnation of Jesus. And may we, like him, become a compelling force for mercy, love, justice, and compassion.
As a seminary student and someone seeking to discern a call into vocational ministry, I often find myself in conversations about discovering our purpose in the world. Often, we find ourselves talking about how we’ll know what God’s will is for our lives.
What I’ve come to believe is that, more often than not, God’s not so much directing us to a particular activity or position as he is encouraging us to find something that ignites our passions. Maybe, rather than waiting to hear what God is calling us to, we should do what excites us most and allow God to bless it.
A few months ago my friend Allie started a new venture called Faith Not Fear Apparel. FNF sells inspirational t-shirts as a means for people to start meaningful conversations, and gives away a portion of all sales to help empower others.
I wanted to feature FNF here on TheAwesomnessConspiracy.com both to help spread the word about their products as well as to tell Allie’s story. I think it’s a shining example of finding that place where your gifts and talents intersect with your passions, and watching God go to work with it in spectacular ways.
I recently had a chance to ask Allie to share the story behind FNF. And while many are rushing stores today for Black Friday deals, I thought today would be a good day to feature a possible alternative for your Christmas shopping.
What inspired you to start Faith Not Fear?
Faith Not Fear Apparel was born out of a desire to “do more” to encourage people’s faith. After coming back from a life-changing mission trip to Haiti, I knew I couldn’t go back to sitting behind a desk, looking at the computer screen all day, when just a few days prior I put shoes on the feet of impoverished children, handed out Bibles and prayed with strangers. While sitting at my desk I kept wondering what I could do to make a difference here…as Mother Teresa said, “love begins at home.”
Why t-shirts?
America is not a third world country and is privileged in many, many ways. But it’s a land full of hurting people, people who need Jesus. However, as a Christian it’s sometimes hard to start a conversation about God with strangers (or even friends!) − how do you bring it up a topic like that to that person behind you at the grocery store or that mom waiting to pick up her children beside of you. A t-shirt − that is was it! I decided that that was the way I could try to make a difference in my own community. It is our hope that by wearing a Faith Not Fear Apparel shirt that someone might ask you about it and give you the opportunity to share a little bit about faith/God/church with them. As a company, we strive to develop shirts you would be proud to wear and that have a simple, powerful message.
You said your trip to Haiti was life-changing. What was it about that experience that motivated you to do something like this?
With the root of the idea being planted in Haiti, 10% of the sales price of what we sell goes to support the ApParent Project, a nonprofit I visited there. The ApParent Project provides opportunities for Haitians to have steady employment. Haitian artisans learn skills, which enable them to provide for their children rather than send them to an orphanage due to extreme poverty. The Apparent Project distributes Haitian recycled, or “upcycled” items, which have become beautiful products including jewelry, home décor, pottery and more! They are making great strides in empowering Haitian people and keeping families together. To learn more about this heartwarming organization visit them at http://www.apparentproject.org.
What’s in the name, “Faith Not Fear?” Is there a story there?
Dave Willis, a leading expert on building strong Christian marriages, said, “There isn’t enough room in your life for both fear and faith. Each day, you must decide which one gets to stay.” This quote really stuck out to me − fear is something so many people (including myself) struggle with, it’s something the devil uses to paralyze us, so as the quote says, each and every day we have to make a conscious decision to squash those lies and choose to believe the promises from God.
How have other people spoken into your vision for FNF? Was it important for you to hear other voices? If so, why?
I have received a lot of encouragement from others to continue down this journey and each time I start to take a step back, God puts someone, even strangers, in my life at the right time to continue to push me! People have shared their heartfelt testimonies with me, and shared the reason they want a shirt whether it to be wear themself or to give it as a gift to encourage someone else. I love the way people want to shine God’s light on others using Faith Not Fear Apparel as a vehicle to do so.
If we could fast-forward to a year from now and you could call FNF a success story, what would that look like for you?
I would love to walk down the street and see people wearing my shirts! I would also love to be able to send significant contributions to the ApParent Projects and be able to see the wonderful ways they will put the money to good use!
What dreams do you have for the future of FNF…both in terms of product as well as mission?
I hope to expand the product line to include more designs and possibly a workout line of apparel. My main goal will continue to be to think of ways to shine God’s light on hurting people and find ways to help encourage people’s walk in faith.
To learn more about Faith Not Fear apparel, visit their fully-featured online store at www.faithnotfearapparel.com.
