Religion in our time has been captured by the tourist mindset. Religion is understood as a visit to an attractive site to be made when we have adequate leisure. For some it is a weekly jaunt to church; for others, occasional visits to special services. Some, with a bent for religious entertainment and sacred diversion, plan their lives around special events like retreats, rallies and conferences. We go to see a new personality, to hear a new truth, to get a new experience and so somehow expand our otherwise humdrum lives. The religious life is defined as the latest and the newest: Zen, faith healing, human potential, parapsychology, successful living, choreography in the chancel, Armageddon. We’ll try anything—until something else comes along.
I don’t know what it has been like for pastors in other cultures and previous centuries, but I am quite sure that for a pastor in Western culture at the dawn of the twenty-first century, the aspect of world that makes the work of leading Christians in the way of faith most difficult is what Gore Vidal has analyzed as “today’s passion for the immediate and the casual.” Everyone is in a hurry. The persons whom I lead in worship, among whom I counsel, visit, pray, preach and teach, want shortcuts. They want me to help them fill out the form that will get them instant credit (in eternity). They are impatient for results. They have adopted the lifestyle of a tourist and only want the high points. But a pastor is not a tour guide. I have no interest in telling apocryphal religious stories at and around dubiously identified sacred sites. The Christian life cannot mature under such conditions and in such ways.
Friedrich Nietzsche, who saw this area of spiritual truth at least with great clarity, wrote, “The essential thing ‘in heaven and earth’ is . . . that there should be long obedience in the same direction; there thereby results, and has always resulted in the long run, something which has made life worth living.” It is this “long obedience in the same direction” which the mood of the world does so much to discourage.
For recognizing and resisting the stream of the world’s ways there are two biblical designations for people of faith that are extremely useful: disciple and pilgrim. Disciple (mathētēs) says we are people who spend our lives apprenticed to our master, Jesus Christ. We are in a growing-learning relationship, always. A disciple is a learner, but not in the academic setting of a schoolroom, rather at the work site of a craftsman. We do not acquire information about God but skills in faith.
Pilgrim (parepidēmos) tells us we are people who spend our lives going someplace, going to God, and whose path for getting there is the way, Jesus Christ. We realize that “this world is not my home” and set out for “the Father’s house.” Abraham, who “went out,” is our archetype. Jesus, answering Thomas’s question “Master, we have no idea where you’re going. How do you expect us to know the road?” gives us directions: “I am the Road, also the Truth, also the Life. No one gets to the Father apart from me” (Jn 14:5-6). The letter to the Hebrews defines our program: “Do you see what this means—all these pioneers who blazed the way, all these veterans cheering us on? It means we’d better get on with it. Strip down, start running—and never quit! No extra spiritual fat, no parasitic sins. Keep your eyes on Jesus, who both began and finished this race we’re in” (Heb 12:1-2).
Eugene H. Peterson, A Long Obedience in the Same Direction: Discipleship in an Instant Society (Westmont, IL: IVP Books, 2012).
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