I had never seen Master John Wyclif so afflicted. He was rarely found at such a loss when in disputation with other masters. He told me later, when I had returned them to him, that it was as onerous to plunder a bachelor scholar’s books as it would be to steal another man’s wife. I had, at the time, no way to assess the accuracy of that opinion, for I had no wife and few books.

But I had come to Oxford on that October day, Monday, the twentieth, in the year of our Lord 1365, to see what progress I might make to remedy my solitary estate. I left my horse at the stable behind the Stag and Hounds and went straightaway to Robert Caxton’s shop, where the stationer’s comely daughter, Kate, helped attract business from the bachelor scholars, masters, clerks, and lawyers who infest Oxford like fleas on a hound.

My pretended reason to visit Caxton’s shop was to purchase a gathering of parchment and a fresh pot of ink. I needed these to conclude my record of the deaths of Alan the beadle and of Henry atte Bridge. Alan’s corpse was found, three days before Good Friday, near to St Andrew’s Chapel, to the east of Bampton. And Henry, who it was who slew Alan, was found in a wood to the north of the town. As bailiff of Bampton Castle it was my business to sort out these murders, which I did, but not before I was attacked on the road returning from Witney and twice clubbed about the head in nocturnal churchyards. Had I known such assaults lay in my future, I might have rejected Lord Gilbert Talbot’s offer to serve as his bailiff at Bampton Castle and remained but Hugh the surgeon, of Oxford High Street.

Kate promised to prepare a fresh pot of ink, which I might have next day, and when she quit the shop to continue her duties in the workroom I spoke to her father. Robert Caxton surely knew the effect Kate had upon young men. He displayed no surprise when I asked leave to court his daughter.

I had feared raised eyebrows at best, and perhaps a refusal. I am but a surgeon and a bailiff. Surgeons own little prestige in Oxford, full of physicians as it is, and few honest men wish to see a daughter wed to a bailiff. There were surely sons of wealthy Oxford burghers, and young masters of the law, set on a path to wealth, who had eyes for the comely Kate. But Caxton nodded agreement when I requested his permission to pay court to his daughter. Perhaps my earlier service to mend his wounded back helped my suit.

I left the stationer’s shop with both joy and apprehension. The joy you will understand, or would had you seen Kate and spent time in her presence. I was apprehensive because next day I must begin a thing for which I had no training and in which I had little experience. While at Balliol College I was too much absorbed in my set books to concern myself with the proper way to impress a lass, and none of those volumes dealt with the subject. Certainly the study of logic avoided the topic. Since then my duties as surgeon and bailiff allowed small opportunity to practice discourse with a maiden. And there are few females of my age and station in Bampton.

I made my way from Caxton’s shop on Holywell Street to Catte Street and thence to the gate of Canterbury Hall, on Schidyard Street. As I walked I composed speeches in my mind with which I might impress Kate Caxton. I had forgotten most of these inventions by next day. This was just as well.

Master John Wyclif, former Master of Balliol College and my teacher there, was newly appointed Warden of Canterbury Hall. Several months earlier, frustrated at my inability to discover who had slain Alan the beadle and Henry atte Bridge, I had called upon Master John to lament my ignorance and seek his wisdom. He provided encouragement, and an empty chamber in the Hall where I might stay the night, safe from the snores and vermin at the Stag and Hounds.

When I left him those months earlier he enjoined me to call when I was next in Oxford and tell him of the resolution of these mysteries. At the time of his request I was not sure there ever would be a resolution to the business.

But there was, and so I sought Master John to tell him of it, and seek again his charity and an empty cell for the night. The porter recognized me, and sent me to Master John’s chamber. I expected to find him bent over a book, as was his usual posture when I called. But not so. He opened the door to my knock, recognized me, and blurted, “Master Hugh… they’ve stolen my books.”

The greeting startled me. I peered over the scholar’s shoulder as if I expected to see the miscreants and the plundered volumes. I saw Master John’s table, and a cupboard where his books were kept. Both were bare. He turned to follow my gaze.

“Gone,” he whispered. “All of them.”

“Who?” I asked stupidly. Had Master John known that, he would have set after the thieves and recovered the books. Or sent the sheriff to do so.

“I know not,” Wyclif replied. “I went to my supper three days past. When I returned the books were gone… even the volume I left open on my table.”

Master John is not a wealthy man. He has the living of Fillingham, and the prebend of Aust, but these provide a thin subsistence for an Oxford master of arts at work on a degree in theology. The loss of books accumulated in a life of study would be a blow to any scholar, rich or poor.

“The porter saw no stranger enter or leave the Hall while we supped,” Wyclif continued. “I went next day to the sheriff, but Sir John has other matters to mind.”

“Sir John?”

“Aye. Roger de Cottesford is replaced. The new high sheriff is Sir John Trillowe.”

“He offered no aid?”

“He sent a sergeant ’round to the stationers in the town, to see did any man come to them with books he offered to sell. Two I borrowed from Nicholas de Redyng. He will grieve to learn they are lost.”

“And the stationers… they have been offered no books?”

“None of mine missing. And Sir John has no interest, I think, in pursuing my loss further.”

The colleges have always wished to rule themselves, free of interference from the town and its government. No doubt the sheriff was minded to allow Canterbury Hall the freedom to apprehend its own thief, without his aid or interference.

“How many?”

“My books? Twenty… and the two borrowed.”

I performed some mental arithmetic. Master John read my thoughts.

“The books I borrowed from Master Nicholas… one was Bede’s Historia Ecclesiastica, worth near thirty shillings. One of mine was of paper, a cheap-set book, but the others were of parchment and well bound.”

“Your loss is great, then. Twenty pounds or more.”

“Aye,” Wyclif sighed. “Four were of my own devising. Some might say they were worth little. But the others… Aristotle, Grossteste, Boethius, all gone.”

Master John sighed again, and gazed about his chamber as if the stolen books were but misplaced, and with closer inspection of dark corners might yet be discovered.

“I am pleased to see you,” Master John continued. “I had thought to send for you.”

“For me?”

“Aye. I have hope that you will seek my stolen books and see them returned to me.”

“Me? Surely the sheriff…”

“Sir John is not interested in any crime for which the solution will not bring him a handsome fine. Rumor is he paid King Edward sixty pounds for the office. He will be about recouping his investment, not seeking stolen books.

“And you are skilled at solving mysteries,” Wyclif continued. “You found who ’twas in Lord Gilbert’s cesspit, and unless I mistake me, you know by now who killed your beadle and the fellow found slain in the forest. Well, do you not?”

“Aye. It was as I thought. Henry atte Bridge, found dead in the wood, slew Alan the beadle. Alan had followed him during the night as Henry took a haunch of venison poached from Lord Gilbert’s forest, to the curate at St Andrew’s Chapel.”

“Venison? To a priest?”

“Aye… a long story.”

“I have nothing but time, and no books with which to fill it. Tell me.”

So I told Master John of the scandal of the betrayed confessional of the priest at St Andrew’s Chapel. And of the blackmail he plotted with Henry atte Bridge – and Henry’s brother, Thomas – of those who confessed to poaching, adultery, and cheating at their business.

“I came to Oxford this day to buy more ink and parchment so I may write of these felonies while details remain fresh in my memory.”

“And what stationer receives your custom?”

“Robert Caxton. It was you who sent me first to Caxton’s shop. You knew I would find more there than books, ink, and parchment.”

“I did? Yes, I remember now telling you of the new stationer, come from Cambridge with his daughter… ah, that is your meaning. I am slow of wit these days. I think of nothing but my books.”

“You did not guess I might be interested in the stationer’s daughter?”

“Nay,” Wyclif grimaced. “I surprise myself for my lack of perception. You are a young man with two good eyes. The stationer’s daughter…”

“Kate,” I said.

“Aye, Kate is a winsome lass.”

“She is. And this day I have gained her father’s permission to seek her as my wife.”

Master John’s doleful expression brightened. The corners of his mouth and eyes lifted into a grin. “I congratulate you, Hugh.”

“Do not be too quick to do so. I must woo and win her, and I fear for my ability.”

“I have no competency in such matters. You are on your own. ’Tis your competency solving puzzles I seek.”

“But I am already employed.”

Master John’s countenance fell. “I had not considered that,” he admitted. “Lord Gilbert requires your service… and pays well for it, I imagine.”

“Aye. I am well able to afford a wife.”

“But could not the town spare you for a week or two, until my books are found? Surely a surgeon… never mind. You see how little I heed other men’s troubles when I meet my own.”

“All men think first of themselves. Why should you be different?” I asked.

“Why? Because my misplaced esteem tells me I must. Do you not wish the same, Hugh? To be unlike the commons? They scratch when and where they itch and belch when and where they will and the letters on a page are as foreign to them as Malta.”

“But… I remember a lecture…”

Wyclif grimaced.

“… when you spoke of all men being the same when standing before God. No gentlemen, no villeins, all sinners.”

“Hah; run through by my own pike. ’Tis true. I recite the same sermon each year, but though we be all sinners, and all equally in need of God’s grace, all sins are not, on earth, equal, as they may be in God’s eyes. Else all punishments would be the same, regardless of the crime.”

“And what would be a fitting penalty for one who stole twenty books?”

Wyclif scowled again. “Twenty-two,” he muttered. “My thoughts change daily,” he continued. “When I first discovered the offense I raged about the Hall threatening the thief with a noose.”

“And now?”

Master John smiled grimly. “I have thought much on that. Was the thief a poor man needing to keep his children from starvation, I might ask no penalty at all, so long as my books be returned. But if the miscreant be another scholar, with means to purchase his own books, I would see him fined heavily and driven from Oxford, and never permitted to study here again, or teach, be he a master.

“Both holy and secular wisdom,” Wyclif mused, “teach that we must not do to another what we find objectionable when done to us. No man should hold a place at Oxford who denies both God and Aristotle.”

“You think an Oxford man has done this?”

Wyclif chewed upon a fingernail, then spoke. “Who else would want my books, or know their worth?”

“That, it seems to me, is the crux of the matter,” I replied. “Some scholar wished to add to his library, or needed money, and saw your books as a way to raise funds.”

As it happened, there was a third reason a man might wish to rob Master John of his books, but that explanation for the theft did not occur to me until later.

“I am lost,” Wyclif sighed. “I am a master with no books, and I see no way to retrieve them.”

I felt guilty that, for all his aid given to me, I could offer no assistance to the scholar. I could but commiserate, cluck my tongue, and sit in his presence with a long face.

The autumn sun set behind the old Oxford Castle keep while we talked. Wyclif was about to speak again when a small bell sounded from across the courtyard.

“Supper,” he explained, and invited me to follow him to the refectory.

Scholars at Canterbury Hall are fed well, but simply. For this supper there were loaves of maslin – wheat and barley – cheese, a pease pottage flavored with bits of pork, and tankards of watered ale. I wondered at the pork, for some of the scholars were Benedictines. Students peered up from under lowered brows as we entered. They all knew of the theft, and, I considered later, suspected each other of complicity in the deed.

A watery autumn sun struggled to rise above the forest and water meadow east of Oxford when I awoke next morning. Wyclif bid me farewell with stooped shoulders and eyes dark from lack of sleep. I wished the scholar well, and expressed my prayer that his books be speedily recovered. Master John believes in prayer, but my promise to petition our Lord Christ on his behalf seemed to bring him small comfort. I think he would rather have my time and effort than my prayers. Or would have both. Prayers may be offered cheaply. They require small effort from men, and much from God. The Lord Christ has told us we may ask of Him what we will, but I suspect He would be pleased to see men set to their work, and call upon Him only when tasks be beyond them.

I thought on this as I walked through the awakening lanes of Oxford to Holywell Street and Robert Caxton’s shop. Was it really my duty to Lord Gilbert which prevented me from seeking Wyclif’s stolen books, or was I too slothful to do aught but pray for their return? I did not like the answer which came to me.

As I approached the stationer’s shop I saw a tall young man standing before it, shifting his weight from one foot to the other. The fellow was no scholar. He wore a deep red cotehardie, cut short to show a good leg. His chauces were parti-colored, grey and black, and his cap ended in a long yellow liripipe coiled stylishly about his head. The color of his cap surprised me. All who visit London know that the whores of that city are required by law to wear yellow caps so respectable maidens and wives be left unmolested on the street. He was shod in fine leather, and the pointed toes of his shoes curled up in ungainly fashion.

The fellow seemed impatient; while I watched he strode purposefully past Caxton’s shop, then reversed his steps and walked past in the opposite direction, toward my approach. I drew closer to the shop, so that at each turn I could see his face more clearly. His countenance and beard were dark, as were his eyes. The beard was neatly trimmed, and his eyes peered at my approach from above an impressive nose – although, unlike mine, his nose pointed straight out at the world, whereas mine turns to the dexter side. He seemed about my own age – twenty-five years or so. He was broad of shoulder and yet slender, but good living was beginning to produce a paunch.

I slowed my pace as I approached the shuttered shop. Caxton would open his business soon, and I assumed this dandy needed parchment, ink, or a book, although he did not seem the type to be much interested in words on a page.

I stood in the street, keeping the impatient coxcomb company, until Robert Caxton opened his shop door and pushed up his shutters to begin business for the day. The stationer looked from me to his other customer and I thought his eyes widened. I bowed to the other client and motioned him to precede me into the shop. He was there before me.

The morning sun was low in the southeast, and did not penetrate far into the shop. But dark as the place was, I could see that Kate was not within. He of the red cotehardie saw the same, and spoke before I could.

“Is Mistress Kate at leisure?” he asked.

Caxton glanced at me, then answered, “Near so. Preparing a pot of ink in the workroom. Be done shortly.”

“I’ll wait,” the fellow said with a smile. “’Tis a pleasant morning. And if Kate has no other concerns, I’d have her walk with me along the water meadow.”

He might as well have swatted me over my skull with a ridge pole. My jaw went slack and I fear both Caxton and this unknown suitor got a fine view of my tonsils.

Robert Caxton was not so discomfited that he forgot his manners. He introduced me to Sir Simon Trillowe. A knight. And of some relation to the new sheriff of Oxford, I guessed.

When he learned that I was but a surgeon and bailiff to Lord Gilbert Talbot, Sir Simon nodded briefly and turned away, his actions speaking what polite words could not: I was beneath his rank and unworthy of his consideration.

“We heard naught of you for many months, Master Hugh,” Caxton remarked.

This was true. I had neglected pursuit of Kate Caxton while about Lord Gilbert’s business in Bampton. And, to be true, I feared Kate might dismiss my suit should I press it. A man cannot be disappointed in love who does not seek it.

“No doubt a bailiff has much to occupy his time,” the stationer continued.

Sir Simon doubtless thought that I was but a customer, not that I was in competition with him for the fair Kate. He would learn that soon enough.

The door to Caxton’s workroom was open. Kate surely heard this exchange, which was a good thing. It gave her opportunity to compose herself. A moment later she entered the shop, carrying my pot of promised ink, and bestowed a tranquil smile upon both me and Sir Simon. I smiled in return, Trillowe did not. Perhaps he had guessed already that it was not ink I most wished to take from Caxton’s shop.

“Mistress Kate,” Sir Simon stepped toward her as she passed through the door. “’Tis a pleasant autumn morn… there will be few more before winter. Perhaps we might walk the path along the Cherwell… if your father can spare you for the morning.”

With these words Trillowe turned to the stationer. Caxton shrugged a reply.

“Good.” Sir Simon offered his arm and, with a brief smile and raised brows in my direction, Kate set the pot of ink on her father’s table and took Trillowe’s arm. They departed the shop wordlessly.

Caxton apparently thought some explanation in order. “You didn’t call through the summer. Kate thought you’d no interest. I told her last night you’d asked to pay court. But Sir Simon’s been by a dozen times since Lammas Day… others, too.”

“Others?”

“Aye. My Kate does draw lads to the shop. None has asked me might they pay court, though. But for you.”

“Not Sir Simon?”

“Nay. Second son of the sheriff, and a knight. He’ll not ask leave of one like me to do aught.”

“And Kate returns his interest?”

Caxton shrugged. “She’s walked out with him three times now. A knight, mind you. And son of the sheriff. Can’t blame a lass for that.”

“No,” I agreed.

“Can’t think how his father’d be pleased, though. A stationer’s daughter! A scandal in Oxford Castle when word gets out, as it surely has, by now,” Caxton mused.

“Aye. What lands his father may hold will pass to his brother. The sheriff will want Sir Simon seeking a wife with lands of her own.”

I hoped that was so. But if a second or third son acts to displease his father, it is difficult to correct him. How can a man disinherit a son who is due to receive little or nothing anyway? So if a son courting Kate Caxton displeased the sheriff of Oxford, such offense might escape retribution. This thought did not bring me joy.

The Weightiness of Your Life

Calling is the most comprehensive reorientation and the most profound motivation in human experience.

—Os Guinness

The truth is, I was jealous.

I was watching a nature show about lions in Africa. It was an amazing production following a lion’s life from birth through adulthood. I watched the lion as a cub rolling in the grass, wrestling with his siblings, pouncing on his father, being groomed by his mother. As the cub got older, I watched him on his initial hunts—finding some success but mostly failure. In later life, he found a mate and had his own cubs. His days consisted of guiltlessly resting in the shade in the heat of the day, confidently hunting for food, and valiantly defending his family from predators. Something about the simple clarity of his life and his sense of “being”—untouched by the nagging questions of “who am I?” and “what should I be doing with my life?”—stirred something along the lines of jealousy in me. It wasn’t necessarily a simple life I wanted, but rather his simple clarity. He was just being what he was … a lion.

Can you relate to my jealousy? You know you’re created to be something, to do something, to contribute something, but it’s so hard to figure out what that something is.

In C. S. Lewis’s The Chronicles of Narnia we read of a great prince imprisoned by a witch’s sorcery. Under her spell, Prince Rilian would lose all recollection of who he was and where he came from—“While I was enchanted I could not remember my true self.”1 During his brief moments of clarity (though the witch told him that those moments were actually times of insanity), the prince would be involuntarily bound to a chair until he would come back into his “right mind,” which he later described as a “heavy, tangled, cold, clammy web of evil magic.”2

I believe this is how life feels for most of us; we’re lost in a fog of confusion and dullness with only brief moments of clarity and desire that seem so hard to hold on to. And when we are able to capture those moments that have a ring of authenticity about them, we quickly start to doubt their legitimacy. Could we be under some web of evil magic? Some spell?

We live in a time that is brutal on a person’s search for purpose or place in the world. The world of science tells us (with a voice of reason and certainty) that, whatever we feel—be it pleasure, despair, anger, lightness, heaviness, or even a sense of meaning—these emotions are just a series of chemical reactions in our brain to some outside stimuli. Beauty, purpose, meaning, romance, pleasure, and even God are nothing more than by-products of chemical reactions. Science tells us there is no meaning or transcendent purpose in life, only the random reaction of one thing to another. As philosopher and Nobel Prize winner Henri Bergson believed,

Since the Renaissance, modern science has gradually extended its causal explanations to one phenomenon after another, psychological and biological as well as the purely physical, accounting even for life and consciousness in purely physical or chemical terms. Creative novelty, human purpose, and

freedom have often been disregarded.3

Then we have society, largely encountered through laws and media, which tells us that any sense of purpose or meaning outside the realm of economic or scientific advancement is unhelpful and dangerous. Laws portray society’s desire to separate faith from any type of cultural influence. And most movies, TV shows, and news reports show religious conviction as ignorant and the source of hatred, suffering, and war—or, at best, ineffective for positively changing the world.

And what about the church? In the past, the church held an elitist view of people and their callings, where only a few were chosen to do something sacred. These select few could be easily recognized by their religious title, position, or clothing. If you did not have the desire or opportunity to do something within the church, your life’s work was not of eternal consequence. Your expected position in life was simply to subject yourself to the church’s teaching and direction, with your highest goal being to live a moral life and to support the church’s vision and institutions. But I want to state clearly: There is no “elite” group in the body of Christ.

More recently the church has adopted a utilitarian view of man, focusing on usefulness. There is much to be done for the kingdom of God, so we need to be a servant, to be dutiful, to do whatever needs to be done. And thus the commonly heard expression: “I just want to be used by God.” When you attach this phrase to another relationship such as a friend or pastor, or a situation such as a work environment or marriage, something surfaces in our hearts revealing how unhealthy or undignified this way of thinking really is. This life on earth and your relationship to God are about so much more than your usefulness.

And lately the church has added on a stewardship view of life, the thought being that God has given us something to contribute to His kingdom work, something by which we will be scrutinized and judged. The unstated goal here is not to get in trouble on our job evaluation. I believe God has instead given us something glorious to bring to this world that has to do with joy and intimacy with Him, not a forthcoming job evaluation.

Everybody’s Question

Several years ago I ran across an article in USA Today in which adults were surveyed as to what they “would ask a god or supreme being if they could get a direct and immediate answer.” The largest percentage (34 percent) of adults said they would ask, “What is my purpose in life?” Second (19 percent) and third (16 percent) to that question were, “Will I have life after death?” and “Why do bad things happen?”4

That most commonly asked question is very telling. It demonstrates that we were created for a specific purpose. As C. S. Lewis said, “If the whole universe has no meaning, we should never have found out that it has no meaning: just as, if there were no light in the universe, and therefore no creatures with eyes, we should never know that it was dark. Dark would be a word without meaning.”5 So the question we are all asking—“Is there a specific purpose or calling for my life?”—is self-answering: YES!

The Barna Research Group concluded a nationwide survey with these words: “One of the most stunning outcomes was that born again Christians and non-Christians were equally likely to be seeking meaning and purpose in life.”6 Barna was also amazed that so many born-again Christians were puzzled as to their purpose in life: “One of the primary values of the Christian faith is to settle the issue of meaning and purpose in life. The Bible endorses people’s individual uniqueness but also provides a clear understanding of the meaning of life—that being to know, love and serve God with all of your heart, mind and strength.”7

The question of purpose, meaning, and place is universal to every human heart. The answer that your life does have purpose or meaning is not enough. Instead the answer begs another question, “What specific, irreplaceable purpose does my life play?” Coming to faith does not settle the issue of meaning and purpose in life. As Pulitzer Prize winner Russell Baker said,

There is a hunger in us…for assurance that our lives have not been merely successful, but valuable—that

we have accomplished something grander than just another well-heeled [well-off], loudly publicized

journey from the diaper to the shroud. In short, that our lives have been consequential.8

The truth is that we are here to do something, a contribution that only each one of us can make. There is an outcome that hinges on us and therefore a fear that we might miss it—our moment, our part, our potential, our purpose, and our life. This is not some peculiar fear experienced only by a certain generation or culture or religion. I believe it is a fear born out of a desire written on every human heart, a desire for meaning, to know that my existence matters to someone and something. In short, that I’m good for something.

The hunger or desire to find and live the life that we have been given, to live a life that is consequential, is good and noble. Scripture says, “[God] will give eternal life to those who keep on doing good, seeking after the glory and honor and immortality that God offers. But he will pour out his anger and wrath on those who live for themselves, who refuse to obey the truth and instead live lives of wickedness” (Rom. 2:7–8 NLT). There is a life of glory, honor, and immortality that God offers and that we are meant to seek. But it will take God’s help for us to find and live the life we were created to live.

Now with God’s help I shall become myself.

—Søren Kierkegaard

Too Easy, Too Hard

We have been raised in the modern scientific era, where our culture has tried to reduce life down to its essence, to a fundamental formula to explain and replicate everything. This is as true for calling as it is for health, finances, relationships, and parenting. As a result, most of us settle for describing our personality or “strengths” in terms of letters like “High D” or “ISTJ” or as an animal like “Golden Retriever.”

As is often the case, this has spilled over into the church. We can now state our spiritual gift(s) because we’ve used an assessment tool or been given a prophetic word by someone “in the know.” It all seems so authoritative and affirming. But as many of us have discovered our “passions,” we’ve realized an absence of joy. We experience a sense of guilt for feeling so little about the list of what the “truly spiritual” should care most deeply about. It all just feels so foggy. If it’s really so easy to find our calling or purpose, why does it feel so hard? Why don’t these methods work, really work?

The Myth of Understanding

Unfortunately, we have equated understanding with attainment. In the academic world, you learn the required material and attain your degree. But life is not always academic; it’s often much deeper. Understanding the components of a good marriage does not make one. Understanding the principles of money management does not keep you out of debt. Understanding the techniques of a good golf swing does not get you closer to the green. Understanding the practices of healthy living does not keep you healthy. In the same way, understanding your complexities or propensities will not necessarily usher you into a meaningful, purposeful life.

There is a depth—what I call a weightiness—to your life that cannot be released or entered into by way of testing, analysis, goal setting, or determination. Understanding alone, or as the primary approach, cannot do the job. Have you found this to be true? Have you tried some of the tests, indicators, surveys, formulas, and processes that have been offered in the last several decades, but here you are, reading yet another book, hoping for some meaningful clarity and purposeful movement toward your calling in life?

Most of the various twentysomethings I have met with over the years have been disheartened, if not immobilized, by the expectation that after graduation they should know exactly who they are and what place they have in this world. Some have been assaulted with Luke 12:48: “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.” Fearfully, shamefully not knowing who they are or what is being required of them, these beautiful young people take on the life scripts that others have handed them, defining what they should do and how they should live their lives. A friend moved to Washington DC to take a public policy job on the recommendation of an older man because the man spoke with a confidence and excitement about what my friend could accomplish for the kingdom of God. The job and the environment literally almost took my friend’s life—emotionally, relationally, and spiritually.

Or, like a hiker lost in the wilderness with a GPS unit, there are those of us a little older who’ve attempted to find our place in life using the coordinates of salary, position, and advancement. After several years in the military in a rather prestigious job, Ted felt that something needed to change vocationally. Having retired, he then felt pressure to quickly find the “right place” for the next season of his life. However, having little knowledge of who he truly was, even though he had been given a great deal of personal assessment (outplacement) data, he had no idea in what direction he should go. Ted accepted a position with a large international company that offered him a fast-track program to a top position with a high salary. After years of relocating from one city to another, doing work he did not enjoy or value, Ted resigned and once again sought to find the “right place” that would lead to the fulfillment of his calling in life. He realized that he was searching for guidance using the wrong coordinates.

When Jesus referred to something being “given” (Luke 12:48) to us, was He referring simply to assets? Assets like education, training, money, possessions, skills, and influence—things that for the most part can be acquired? Or could He have been referring to something much deeper, something more weighty, that God offers us?

Misleading Coordinates

Years ago I took my kids out camping in a part of the Colorado wilderness. One morning we set out to reach a high point that we could see from our campsite. After an hour or so of hiking and climbing we reached the summit and took in the spectacular vistas. Then, before starting back, we visually located our campsite and identified several landmarks to guide us back on our descent. What I did not realize at the time was that the rock outcroppings I was using as markers were inadequate for guiding us to our destination. Though they were part of the landscape, they were not specific enough to our campsite. Walking toward these markers actually distanced us from our destination.

In the same way, there have been two misleading ideas by which people have tried to navigate, ideas that have taken them off course in the pursuit of their calling. The first is that your calling or purpose is to find the right job (paid) or position (unpaid). This idea is treacherous for a couple of reasons. For one, this puts your calling in the hands of another (i.e., some level of corporate, church, or nonprofit leadership). Over my years of working in the nonprofit ministry realm, I have had many individuals tell me they were called to a position in my area. In other words, I was the gatekeeper to the fulfillment of their purpose in life. Now if I had the power to give them their calling by offering them a job, then it was just as true that I had the power to take it away. How can something be required or asked of you that you do not have influence over? Your calling or purpose is not determined by the mood or opinions of those in authority, or by the job market, or by the current economic situation. I have heard too many people use these circumstances as excuses for living small, unfulfilled lives.

Your calling cannot be fully contained and fulfilled by a job or position. How could the weight of your life be defined by a list of functions or tasks? In almost all jobs, after a while you kind of “get the job down” to the point that you can do it without thinking, most often halfheartedly. The purpose or calling of your life will require all of you—a wholeheartedness.

While I was managing a gymnastic center in Southern California, I had a locksmith come in to fix one of the doors. Halfway through his repair work I asked him if he enjoyed his work. He said, “No, I could train a monkey to do what I do.” He hated the fact that his job really didn’t require much of him, at least not anymore. It wasn’t lost on me that a locksmith, someone usually with “the keys,” had come to a place of complaining, discontentment, a loss of creativity, and distraction (always looking elsewhere). He was locked out of the life he wanted to live—which is where many of us end up living.

Second, if finding your calling is tied to finding the right job or position, your calling would be limited to the extent of that work. In a typical job, your life’s purpose would be limited to forty hours a week.

Or if you believed your calling was to a position such as a Sunday school teacher, your calling would be limited to perhaps one hour a week. What do you do then with your life’s purpose the remaining hours of the week? Does your life not count during those “off” hours? Is your life split somewhere between the mundane and the sacred?

While some have been misdirected by the idea that finding their calling is finding the right job, others have been sidelined by the belief that their calling is to be like Jesus. After all, the Bible says, “For those God foreknew he also predestined to be conformed to the likeness of his Son” (Rom. 8:29). Just what exactly does it mean to be like Jesus? For many people, being like Jesus is simply being moral. Is that all Jesus was—moral? Was that the purpose of His life on earth? There was far more to Jesus’ life than being sinless. Jesus said, “I have come that they may have life, and have it to the full” (John 10:10). Jesus came with a mission, a purpose—to bring life to others. In His first public statement about the mission of His life, He read from Isaiah 61: “He has sent me to bind up the brokenhearted, to proclaim freedom for

the captives and release from darkness for the prisoners.… [And they will become] oaks of righteousness … for the display of his splendor” (vv. 1, 3). Jesus’ life, as well as yours, is not about the absence of something (sin), but rather the presence of something (a splendor or weightiness).

So are we to be like Jesus? Absolutely! But His morality is not to be our goal. As the apostle Paul said, “I press on to possess that perfection for which Christ Jesus first possessed me” (Phil. 3:12 NLT). Jesus was a man of purpose and passion, and we are to be transformed into His image: “God knew what he was doing from the very beginning. He decided from the outset to shape the lives of those who love him along the same lines as the life of his Son. The Son stands first in the line of humanity he restored” (Rom 8:29 MSG). Your calling is much more than moral behavior.

Sagely Perspective

Counselor and author Richard Leider asked senior citizens over a twenty-five-year span how they would live their lives differently. Across the board, the older adults say the same things:

First, they say that if they could live their lives over again, they would be more reflective. They got so caught up in the doing … that they lost sight of the meaning.… Second, they would take more risks.… Almost all of them said that they felt most alive when they took risks.… Third … they would understand what really gave them fulfillment … doing something that contributes to life, adding value to life beyond yourself.9

These responses remind me of Moses’ prayer: “Teach us how short our lives really are so that we may be wise” (Ps. 90:12 NCV).

Reflection

There is a direction, theme, purpose, and orchestration to our lives that we must recognize and understand if we are to discern the lives we were created to live. It is important that we periodically disengage from our daily busyness and examine our lives. If we are to truly “see” and “hear” our lives, we must get away from all the ambient light and noise, as we would if we were seriously studying the stars.

Oswald Chambers wrote, “Looking back we see the presence of an amazing design, which, if we are born of God, we will credit to God. We can all see God in exceptional things, but it requires the culture of spiritual discipline to see God in every detail. Never allow that the haphazard is anything less than God’s appointed order, and be ready to discover the Divine designs anywhere.”10

We must cultivate the spiritual discipline of reflection, seeing God’s choreography in our lives.

Risk

We all desire a life that requires something from us, not just our “showing up.” It’s exhilarating to attempt something that is risky, uncertain, and important. I have heard it said that the most spectacular

vistas require traveling the roughest, most dangerous trails. And so it is with our lives—to reach the most beautiful, authentic, fulfilling places in life will require some risk. A life lived in fear is a life half-lived.

Theodore Roosevelt said,

It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood, who strives valiantly; who errs and comes short again and again; because there is no effort without error and shortcomings; but who does actually strive

to do the deeds; who knows the great enthusiasms, the great devotions, who spends himself in a worthy cause, who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least he fails while daring greatly, so that his place shall never be with those cold and timid souls who know neither victory nor defeat.11

Fulfillment

All of us instinctually want to know that there is meaning to our lives and that we add meaning for those around us—that we are living a life of consequence and transcendence. Elton Trueblood wrote, “A man has made at least a start on discovering the meaning of human life when he plants shade trees under which he knows full well he will never sit.” We want to live for something more than ourselves. Meaning and fulfillment are only experienced as our lives, in some way, touch another person. Those who live solely for themselves—their needs, their happiness, their comfort and protection—will suffer a claustrophobia of the heart, the acute discomfort of living in a story far too small. A person’s heart is as large as the things he loves.

So, possessing a calling (a weighty purpose in life) is not just for a few—the “elite.” It is the design and destiny of every person. If there was not great meaning to our lives, we would not be asking questions

about our calling. A life of calling is by no means limited to the categories that we have been given: church, missionary, public office, the “professions.” Nor could our calling be fully contained, utilized,

or fulfilled in a job or position. The calling on our lives is as broad, as large, as grand as the story we are living in. The creative scope of our calling is, as Dallas Willard put it, to live as a “co-worker with God in the creative enterprise of life on earth.” Our calling is about something deeper, something more profound and pervasive than any assessment, test, or indicator could ever fully touch or grasp.

I believe most of you reading this are with me so far. But here is where the questions arise: How do I navigate these unfriendly, confusing waters of calling and purpose? What coordinates should I use? How do I become my true self? How do I find my passion and purpose? I want to invite you to come along with me as we walk forward with the intent to live out the answer to the question we’re all asking—what am I doing here?

©2009 Cook Communications Ministries. Talking to the Dead by Bonnie Grove. Used with permission. May not be further reproduced. All rights reserved.

Kevin was dead and the people in my house wouldn’t go home. They mingled after the funeral, eating sandwiches, drinking tea, and speaking in muffled tones. I didn’t feel grateful for their presence. I felt exactly nothing.

Funerals exist so we can close doors we’d rather leave open. But where did we get the idea that the best approach to facing death is to eat Bundt cake? I refused to pick at dainties and sip hot drinks. Instead, I wandered into the back yard.

I knew if I turned my head I’d see my mother’s back as she guarded the patio doors. Mom would let no one pass. As a recent widow herself, she knew my need to stare into my loss alone.

I sat on the porch swing and closed my eyes, letting the June sun warm my bare arms. Instead of closing the door on my pain, I wanted it to swing from its hinges so the searing winds of grief could scorch my face and body. Maybe I hoped to die from exposure.

Kevin had been dead three hours before I had arrived at the hospital. A long time for my husband to be dead without me knowing. He was so altered, so permanently changed without my being aware.

I had stood in the emergency room, surrounded by faded blue cotton curtains, looking at the naked remains of my husband while nurses talked in hushed tones around me. A sheet covered Kevin from his hips to his knees. Tubes, which had either carried something into or away from his body, hung disconnected and useless from his arms. The twisted remains of what I assumed to be some sort of breathing mask lay on the floor. “What happened?” I said in a whisper so faint I knew no one could hear. Maybe I never said it at all. A short doctor with a pronounced lisp and quiet manner told me Kevin’s heart killed him. He used difficult phrases; medical terms I didn’t know, couldn’t understand. He called it an episode and said it was massive. When he said the word massive, spit flew from his mouth, landing on my jacket’s lapel. We had both stared at it.

When my mother and sister, Heather, arrived at the hospital, they gazed speechlessly at Kevin for a time, and then took me home. Heather had whispered with the doctor, their heads close together, before taking a firm hold on my arm and walking me out to her car. We drove in silence to my house. The three of us sat around my kitchen table looking at each other.

Several times my mother opened her mouth to speak, but nothing came out. Our words had turned to cotton, thick and dry. We couldn’t work them out of our throats. I had no words for my abandonment. Like everything I knew to be true had slipped out the back door when I wasn’t looking.

“What happened?” I said again. This time I knew I had said it out loud. My voice echoed back to me off the kitchen table.

“Remember how John Ritter died? His heart, remember?” This from Heather, my younger, smarter sister. Kevin had died a celebrity’s death.

From the moment I had received the call from the hospital until now, I had allowed other people to make all of my bereavement decisions. My mother and mother-in-law chose the casket and placed the obituary in the paper. Kevin’s boss at the bank, Donna Walsh, arranged for the funeral parlor and even called the pastor from the church that Kevin had attended until he was sixteen to come and speak. Heather silently held my hand through it all. I didn’t feel grateful for their help.

I sat on the porch swing, and my right foot rocked on the grass, pushing and pulling the swing. My head hurt. I tipped it back and rested it on the cold, inflexible metal that made up the frame for the swing. It dug into my skull. I invited the pain. I sat with it; supped with it.

I opened my eyes and looked up into the early June sky. The clouds were an unmade bed. Layers of white moved rumpled and languid past the azure heavens. Their shapes morphed and faded before my eyes. A Pegasus with the face of a dog; a veiled woman fleeing; a villain; an elf. The shapes were strange and unreliable, like dreams. A monster, a baby—I wanted to reach up to touch its soft, wrinkled face. I was too tired. Everything was gone, lost, emptied out.

I had arrived home from the hospital empty handed. No Kevin. No car—we left it in the hospital parking lot for my sister to pick up later. “No condition to drive,” my mother had said. She meant me.

Empty handed. The thought, incomplete and vague, crept closer to consciousness. There should have been something. I should have brought his things home with me. Where were his clothes? His wallet? Watch? Somehow, they’d fled the scene.

“How far could they have gotten?” I said to myself. Without realizing it, I had stood and walked to the patio doors. “Mom?” I said as I walked into the house.

She turned quickly, but said nothing. My mother didn’t just understand what was happening to me. She knew. She knew it like the ticking of a clock, the wind through the windows, like everything a person gets used to in life. It had only been eight months since Dad died. She knew there was little to be said. Little that should be said. Once, after Dad’s funeral, she looked at Heather and me and said, “Don’t talk. Everyone has said enough words to last for eternity.”

I noticed how tall and straight she stood in her black dress and sensible shoes. How long must the dead be buried before you can stand straight again? “What happened to Kevin’s stuff?” Mom glanced around as if checking to see if a guest had made off with the silverware.

I swallowed hard and clarified. “At the hospital. He was naked.” A picture of him lying motionless, breathless on the white sheets filled my mind. “They never gave me his things. His, whatever, belongings. Effects.”

“I don’t know, Kate,” she said. Like it didn’t matter. Like I should stop thinking about it. I moved past her, careful not to touch her, and went in search of my sister.

Heather sat on my secondhand couch in my living room, a two seater with the pattern of autumn leaves. She held an empty cup and a napkin; dark crumbs tumbling off onto the carpet. Her long brown hair, usually left down, was pulled up into a bun. She looked pretty and sad. She saw me coming, her brown eyes widening in recognition. Recognition that she should do something. Meet my needs, help me, make time stand still. She quickly ended the conversation she was having with Kevin’s boss, and met me in the middle of the living room.

“Hey,” she said, touching my arm. I took a small step back, avoiding her warm fingers.

“Where would his stuff go?” I blurted out. Heather’s eyebrows snapped together in confusion. “Kevin’s things,” I said. “They never gave me his things. I want to go and get them. Will you come?”

Heather stood very still for a moment, straight backed like she was made of wood, then relaxed. “You mean at the hospital. Right, Kate? Kevin’s things at the hospital?” Tears welled in my eyes. “There was nothing. You were there. When we left, they never gave e anything of his.” I realized I was trembling.

Heather bit her lower lip, and looked into my eyes. “Let me do that for you. I’ll call the hospital—” I stood on my tiptoes and opened my mouth. “I’ll go,” she corrected before I could say anything. “I’ll go and ask around. I’ll get his stuff and bring it here.”

“I need his things.”

Heather cupped my elbow with her hand. “You need to lie down. Let me get you upstairs, and as soon as you’re settled, I’ll go to the hospital and find out what happened to Kevin’s clothes, okay?”

Fatigue filled the small spaces between my bones. “Okay.” She led me upstairs. I crawled under the covers as Heather closed the door, blocking the sounds of the people below.

Once upon a time, there was an enchanted kingdom in a land far, far away. The kingdom was ruled by a benevolent and much-loved king. He had led his people through many difficult times, and they had finally reached a golden age of peace, prosperity, and happiness.

The king summoned all of his wise men together and said, “Now that our land is enjoying a season of prosperity and peace, I wish to leave a permanent legacy of my reign as your ruler.”

The king went on to tell his wise men that he would like their best thoughts and ideas as to what he could do to create a fitting tribute to all the people of the kingdom and his reign as their leader. Each of the wise men left the Throne Room determined to come up with the best idea to present to the king, as they all knew that the king’s chosen action would be remembered for generations.

On the appointed day and hour, the wise men reconvened in the Throne Room.

The king said, “I want to hear your suggestions one at a time, so that I might determine what would be a fitting legacy for me to leave in honor of my reign as king.”

The first wise man approached the steps leading to the throne, bowed with dignity, and began. “Your Highness, since the beginning of recorded history, great rulers have left magnificent feats of architecture as tributes to their greatness. One need only look to the east and think of the great pyramids that have stood for generations and will remain throughout time, paying homage to the pharaohs.”

The wise man bowed again and backed away from the throne.

The king fell silent and was lost in deep thought, then said, “I am pleased with your suggestion as it has much merit. Indeed, a great edifice could stand for thousands of years to proclaim the greatness of our people and my reign as their king.”

The second wise man approached the throne and bowed reverently. He said, “Oh, great King, if I may humbly suggest that a gold coin be designed and minted bearing your image and in your honor. This coin could be distributed throughout the kingdom and, carried along the trade routes as if by friendly winds, it would literally be distributed around the world signifying your power and majesty.”

The king nodded and smiled. He seemed pleased with this suggestion also. He then beckoned the next wise man to approach. The wise man dutifully bowed and said, “Your highness, may I suggest that a monument of heretofore unknown proportion be erected in your image. Great reflecting pools and immense gardens would surround the statue. People would travel from the four corners of the earth to marvel at its splendor and pay respect and tribute to your greatness.”

The king smiled and stated, “Each of these suggestions has been well thought-out and presented. Before I go to deliberate my final decision, are there any other suggestions?”

After a long pause, the eldest wise man stepped forward. The king smiled and said, “My great and wise advisor, you have been with me from the beginning of my reign to this day, and you have always served me well. What say you in this matter?”

The elderly wise man replied quietly, “Your highness, may I suggest that each of my colleagues has proposed a fitting tribute to your greatness in the traditional sense; however, great buildings, gold coins, and monuments serve as tributes to other rulers from other days. May I humbly offer my suggestion? Something altogether different?”

The king nodded in assent.

“The one thing that could pay tribute to your greatness for thousands of years to come would be the proclamation of the Wisdom of the Ages. This would be an opportunity for you, oh great one, to communicate the greatest secret of the known world to benefit all humanity.

“Buildings and coins and statues will all pass away, but the Wisdom of the Ages would last forever. This would, indeed, be a fitting tribute to the king I humbly serve.”

The king fell into deep thought. Finally, he told all of his servants and the wise men to leave him so that he might choose the tribute most fitting to his reign as their king.

1

Cult or Cultic?

“The word cult may be defined from both a sociological and theological perspective. From a sociological perspective it describes a group of people who are controlled by their leader(s) in virtually every dimension of their lives potentially resulting in illegal, immoral, and anti-social consequences. From a theological perspective, a cult may be defined as a modern-day movement that claims to be Christian but compromises, confuses and contradicts essential Christian doctrine, such as Christ’s atonement upon the cross.”

While the Faith movement is undeniably cultic—and particular groups within the movement are clearly cults—it should be pointed out that there are many sincere, born-again believers within the movement. I cannot overemphasize this crucial point. These believers, for the most part, seem to be wholly unaware of the movement’s cultic theology.

I have personally met several dear people who fall into this category. I question neither their faith nor their devotion to Christ. They represent that segment of the movement which, for whatever reason, has not comprehended or internalized the heretical teachings set forth by the leadership of their respective groups. In many instances, they are new converts to Christianity who have not yet been grounded in their faith. But this is not always the case.

I remember with great fondness, for example, the kindred spirit I shared with two ladies who participated in my Personal Witness Training class in Atlanta, Georgia. Year in and year out, these ladies would diligently and faithfully work to equip church members to effectively communicate the good news of the gospel. They were as committed to Christ as any two people I have ever met; yet they were both staunch supporters of Kenneth Copeland and Kenneth Hagin. I can still recall the conversations we had in 1985 concerning this topic. What stands out most vividly in my mind was their honest conviction that these men did not teach what I claimed they did.

Over the years I have received hundreds of letters from people immersed in the Faith movement who were completely oblivious to the rank heresy they were being fed—individuals who have said, “Until I saw the evidence with my very own eyes, I was not willing to accept it.” For this reason, we must take care to judge the theology of the Faith movement rather than those being seduced by it.

What Makes a Cult?

Christ Himself, in His magnificent Sermon on the Mount, taught us not to judge self-righteously or hypocritically. As frail mortals, we can only look on the outside; it is God who discerns the intent of the heart (1Chronicles 28:9; Jeremiah 17:10).

Having said that, let me reiterate that those who knowingly accept Faith theology are clearly embracing a different gospel, which is in reality no gospel at all. Let us never forget that Scripture admonishes us in the strongest of terms to test all things by the Word of God and to hold fast to that which is good (1 Thessalonians 5:21; cf. Acts 17:11). As Jude exhorts us, we must contend earnestly for the faith (Jude 3).

By the time you finish reading this book, you will have come face-to-face with detailed documentation which conclusively demonstrates that many of the groups within the Faith movement are cults. Therefore we need to understand exactly what is meant by the term “cult.” For the purposes of this writing, I will focus on two primary ways in which a cult may be defined.

First, a cult may be defined from a sociological perspective. According to sociologist J. Milton Yinger, “The term cult is used in many different ways, usually with the connotations of small size, search for a mystical experience, lack of an organizational structure, and presence of a charismatic leader.”1 For the most part, sociologists have tried to avoid negative overtones in their descriptions of cults. The same cannot be said, however, for the media-driven public at large.

According to religion observer J. Gordon Melton, the 1970’s saw the emergence of “secular anti-cultists” who “began to speak of ‘destructive cults,’ groups which hypnotized or brainwashed recruits, destroyed their ability to make rational judgments and turned them into slaves of the group’s leader.”2 Cults of this variety are viewed as both deceptive and manipulative, with the groups’ leadership exercising control over virtually every aspect of the members’ lives. Furthermore, converts are typically cut off from all former associations—including relatives and friends—and are expected to give their complete devotion, loyalty, and commitment to the cult.3 Examples of cults labeled as sociologically destructive range from the Hare Krishnas to Reverend Sun Myung Moon’s Unification Church to the Family of Love led by “Moses” David Berg.

A second way to define a cult is from a theological perspective. A cult, in this sense, is deemed a pseudo-Christian group. As such, it claims to be Christian but denies one or more of the essential doctrines of historic Christianity; these doctrines focus on such matters as the meaning of faith, the nature of God, and the person and work of Jesus Christ. Years ago, Denver Seminary professor Gordon Lewis succinctly summarized it this way:

A cult, then, is any religious movement which claims the backing of Christ or the Bible, but distorts the central message of Christianity by 1) an additional revelation, and 2) by displacing a fundamental tenet of the faith with a secondary matter.4

Christian Research Institute founder Walter Martin adds that “a cult might also be defined as a group of people gathered about a specific person or person’s misinterpretation of the Bible.”5 From a theological perspective, cults include organizations such as the Church of Jesus Christ of Latter-day Saints, the Watchtower Bible and Tract Society, and the Church of Religious Science.

A primary characteristic of cults in general is the practice of taking biblical texts out of context in order to develop pretexts for their theological perversions.6 In addition, cults have virtually made an art form out of using Christian terminology, all the while pouring their own meanings into the words.7 For example, while practically all cults laud the name “Jesus,” they preach a Jesus vastly different from the Jesus of the historic Christian faith. As Jesus Christ Himself put it, the real litmus test is “Who do you say I am?” (Matthew 16:15).

Mormons answer the question by saying that Jesus is merely the spirit-brother of Lucifer. Jehovah’s Witnesses assert that Jesus is Michael the Archangel. New Thought practitioners refer to Jesus as an avatar or mystical messenger. As blasphemous as all of this is, however, many Faith adherents actually reduce Jesus to an even lower level. For them, He is no more an incarnation of God than is any believer.

The Difference Between “Cultic” and a “Cult”

Given these definitions of a cult, it is completely justified to characterize particular groups within the Faith movement as cults—either theologically or sociologically or, in some cases, both. However, in classifying the Faith movement in general, it is more precise to use the term “cultic,” which essentially means “cult-like. “This distinction clarifies that “cults” (from a theological perspective) refer to groups with uniform sets of doctrines and rigidly defined organizational structures; they are monolithic. Movements, on the other hand, are multifaceted and diverse in their beliefs, teachings, and practices. Thus, while certain groups within the Faith movement can be properly classified as cults, the word “cultic” more aptly describes the movement as a whole. To put it another way, the “Faith phenomena” collectively reflects the sort of diversity found in movements (like the New Age movement), as opposed to mirroring the homo-geneous and relatively static character of cults like the Mormon Church and the Watchtower organization. The Faith movement, as all other movements, is composed of various groups, each with its own distinctives, but which share a common theme, vision, and goal.8 For this reason, the numerous Faith churches, teachers, and adherents should be judged on an individual basis. Each should rise or fall on his or her own merits. Kenneth Copeland Ministries, headed by Kenneth and Gloria Copeland, for example, bears all the marks of a cult. First, it has a formalized hierarchical structure; it boasts a centralized organizational facility; and it is equipped with a publishing arm complete with a distribution mechanism. Additionally, as will be fully documented, the Copeland’s bludgeon many of the essentials of historic Christianity, preaching their own deviant brand of antibiblical theology that the vast majority of their devotees accept without question. Furthermore, fervent followers consider the Copeland’s to be the final authority in matters of faith and practice. Thus we can legitimately characterize the Copeland’s as being cult leaders who, in the vernacular of the apostle Paul, represent “a different gospel—which is really no gospel at all” (Galatians 1:6,7).

The Error Continuum

In combating the errors which confront Christianity, it is important to understand that all errors are not created equal; some are clearly more damaging than others. It may be helpful to picture these errors as resting on a continuum that stretches from the outright silly to the gravely serious. Benny Hinn’s comment about women originally giving birth out of their sides, for example, can be considered a silly statement—which, while nonbiblical, poses no direct threat to essential Christian doctrine.9

On the other hand, such teachings as God possessing a physical body, humans created as exact duplicates of God, and Christ’s transformation into a satanic being fall squarely on the other end of the “error spectrum.” They are heretical, which is another way of saying that they directly oppose the clear teaching of Scripture on matters of essential importance as highlighted in the creeds and councils of the church.

Classifying errors can oftentimes be a tricky business, as a sizable gray area exists between the serious and the not-so-serious type of error. Nevertheless, such difficulties should not discourage us from judging whether certain teachings and practices are faithful to the Word of God and the doctrines of historic Christianity. If anything, they ought to move us to spend more time in carefully thinking about the things we hear daily and hold dearly.10

You, the reader, will inevitably need to decide whether you think the Faith movement is cultic or Christian. You must decide whether these doctrines are true or false or some muddy mixture of both.

If you decide that this movement is a valid expression of Christianity, then in all fairness you should also embrace as fellow believers the Mormons, the Jehovah’s Witnesses, the Christian Scientists, and a host of other groups normally thought of as cults.

That is the choice before you.

“You may choose to look the other way, but you can never again say you did not know.” – William Wilberforce