Archives For January 2018

A lot of people leave out the Christian part when it comes to Martin Luther King Jnr because they either don’t know, or don’t really wanna know. Like all, especially those who move from the position of spectator, to being on the field, he wasn’t without sin, but he was a man who knew that ALL sin is answered first and foremost by God, in and through Jesus Christ.

After posting this illustration from Vince Conard to Facebook, a friend pointed out that given the tone, aggression and disunity of our day, mention of Martin’s faith, is anathema on some circles within the West. The fact that he was named after a German theologian and reformer, in 1934, of all years, presents a challenge to those who rail against the West in the name of a mostly concocted cause, in ways far from King’s own.

Martin Luther King’s legacy is first of all a Christian witness to the Gospel of Jesus Christ and the overcoming of sin. All sin, not just the bits and pieces some people choose to focus on over others, including the sin of treating others, who are created in the image of God, differently because of the colour of their skin.

Martin Luther King’s legacy is a Christian witness to the Gospel of Jesus Christ and the liberation of humanity from its primal atheism. This is a liberation from humanity’s rejection of grace, its self-displacement, subsequent displacement of others and self-destruction.

Karl Barth spoke consistently about his view that the “no” of God heard in Jesus Christ has nothing on the great “yes” of God, spoken at the same time. This humiliation of God is the exaltation of humanity. This is something He chose and in exercising His freedom God hands to us freedom.

Freedom consecrated by response, responsibility, partnership with God, prophesy, ministry, healing and teaching. Freedom made real by His choice and His suffering at the hands of whip, condemnation, betrayal, spear, and death on a Roman cross. Freedom vindicated by the empty tomb and the resurrected Jesus, who is not another myth like that of the half-god/half-man Hercules, but is Himself very God and very man.

What grounded Martin Luther King from the start was faith in Jesus Christ. It’s well documented that when things weighed MLK down, he would lean on the gifts of Mahalia Jackson, who would minister to him through word and song. It’s his defiant Christian faith that should inspire us and point us to the goal of liberation as he saw it, liberation from ALL sin, in the name, word and deeds of Jesus the Christ.

“God is neither hard-hearted or soft minded. He is tough-minded enough to transcend the world; He is tender-hearted enough to live in it. He does not leave us to our agonies and struggles. He seeks for us in dark places and suffers with us, and for us in our tragic prodigality.” (A Tough Mind & a Tender Heart, Gift of Love, p.9)

The faith of Martin Luther King Jnr is not to be confused with optimism. It’s not the “faith” of optimists and psychologists who preach from the pages of positive psychology. The clever term they use in order to justify reducing the Christian faith to principles that can be lived without any need for a relationship with the One who authored that faith; the One who anchors humanity to the living hope this defiant faith testifies to.

To segregate Martin Luther King Jnr from this defiant Christian faith, is to fail to hear what it is that he had to say, what he set in motion, and what he hoped to see achieved.  This segregating of King from his faith and theology may serve the secular political aims of modern liberals and their quest for total power by any means necessary, but it ultimately enslaves King to the servitude of ideology-as-master and the reactionary political groups it controls. Groups and agendas, he, in all likelihood would never have signed on to because they persist in denying their own sin, and yet, are loud and proud in their condemnation of the sin of others.

Paraphrasing Thomas F. Torrance from his book Atonement: ‘all self-justification is a lie’.

Beware the auctioneers.


References:

Artist: Vince Conard, https://www.instagram.com/vince_conard/  (Used with permission)

King, Jnr. M.L. A Tough Mind & a Tender Heart, Gift of Love (p.9)

Torrance, T.F. 2009 Atonement: The Person & Work of Jesus Christ InterVarsity Press

Born out of conversations with a friend from the United States, I was given the opportunity to read a compilation of fragments and essays written by Simone Weil called: ‘Oppression and Liberty’.  The compilation flows in chronological order and presents some of Weil’s thoughts on anthropology, economics, politics, ideology and war.

Simone was a French intellectual. Like Jacques Ellul, whom she presumably never met, Weil worked in the French resistance and was well schooled in Marxism.  Among many others in the elite French communist circles of mid 20th Century, she was a contemporary of rebel and excommunicated member, Albert Camus.

Later in life, Weil matured back towards Roman Catholic Christianity, taking an interest in aestheticism and Catholic mysticism. Detaching herself from the French intellectual trends of her day, Weil also made a break with Marxism. Whilst remaining a fan of Karl Marx, Weil set alongside her criticism of [crony] capitalism, an intense critique of Marxism, detailing the threat posed by plutocrats and bureaucrats when they choose to entertain and ride the backs of both monsters.

Unpacking this threat is ‘Oppression & Liberty’s recurring theme. Weil makes it known that she is no fan of big business or big government. It’s more apparent in the latter than the former, but both big business and big government form big bureaucracy.  This creates a ‘bureaucratic caste’ and is dangerous because ‘all exclusive, uncontrolled power becomes oppressive in the hands of those who have the monopoly of it’ (p.15).

Readers wouldn’t have to look far to locate examples of where big business and big government corroborate to create big bureaucracy. Some corporate promotion and imposition of new cultural laws such as those posited by radical feminist ideology, punishment for disagreeing with any forced imposition or disloyalty to the LGBT flag and the questioning of the movement’s agenda; weapons factories, political groups, career politicians, Islamist shar’ia, some parts of the institutional Christian church, pharmaceutical, oil and power companies, information tech companies and, the education and military industrial complexes, all provide adequate proof.

From an historical point of view, it’s easy to see the beneficial relationship that developed between industrialists and “Captains of industry” with the rise of National Socialists in Germany, Europe and America throughout the 1930’s. As is shown by Thomas Doherty in his 2013 book ‘Hollywood and Hitler’, European and American corporations did their best not to upset the newly established status quo. It could be argued that this is one of contributing factors to why Winston Churchill was so highly criticised for speaking out against the ‘gathering storm’.

Additionally, the Soviet nonaggression pact with the Nazis also gives further credibility to Weil’s conclusions about how big government and big corporations create big bureaucracy. Stalin had imperialist ambitions. Hitler was a way to implement them. Hence the Soviet attack on Norway on the 30th November 1939, three months after the Molotov–Ribbentrop Pact (23rd August 1939) between the Nazis and the Soviets was signed. This gave parts of Eastern Europe to the Soviet Union and open commercial ties with the Nazis.

Weil is right then to say that the ‘bureaucratic machine, though composed of flesh, and well fed flesh at that is none the less as irresponsible and as soulless as are the machines made of iron and steel.’ (p.13)

The ‘bureaucratic machine excludes all judgement and all genius; it tends by its very structure, to concentrate all powers in itself. It therefore threatens the very existence of everything that still remains precious for us in the bourgeois regime […] Instead of a clash of contrary opinions, we end up with an “official opinion” from which no one would be able to deviate. The result is a State religion that stifles all individual values, that is to say all values’ (pp.15 & 16).

For Weil, bureaucrats, like [crony] capitalists, can become parasitic. They receive benefits by causing damage. The three main areas Bureaucrats operate in are ‘Trade Union bureaucracy, Industrial bureaucracy and State bureaucracy’ (p.16). The working-class only exist as pawns, even in the ‘hands of trade unions’ (p.26). The worker and the poor are putty in the hands of the revolutionists, who utilise the hope that revolution inspires, unaware that ‘fanning revolt to white heat, can serve the cause of fascist demagogy’ (p.21).

This last point then leads into her much larger criticism and separation of Karl Marx from Marxism, which is something I don’t have room here to delve into. Very briefly, Simone applies Marx’s critique of power structures, including Marxism, stating:

‘All power is unstable, there is never power, but only a race for power – the quest to outdo rivals and the quest to maintain’ (p.64). This is the black hole of greed, the ‘aimless merry-go round’ (p.65) which the lust for power drags humanity into.

Weil concludes that all monopolies (centralised power) to be a leading cause of oppression. This might surprise some, but her conclusion aligns with capitalist economists such as Milton Friedman, Thomas Sowell and Hayek. All of whom, see and saw, monopoly and big government as a being a restriction on the free market.  There are of courses differences between them on this, however, the object of their concern is the same. For the latter group, monopolies are oppressive to the free market, for Weil monopolies are oppressive to people. Despite this difference, they are essentially saying the same thing because economics is about people. There is no free market without people, who are free to operate responsibly within it.

My only point of real disagreement with Weil in regards to this subject is her position on Nazism and Socialism. For Wiel Nazism was not socialism, and attempts to bring National Socialism into the Marxist framework are ‘vain’ (p.7).

This is contrary to the well defended conclusions of F.A Hayek, George Reisman, Jacques Ellul, Roger Scruton, and Richard Wurmbrand. All of whom present National Socialism and Communist Socialism as branches of Marxism.

Simone seems to have her own definition of what Socialism and National Socialism are.

‘The orientation of the Hitlerite masses, though violently anti-capitalist, is by no means socialist, any more so than the demagogic propaganda of the leaders; for the object is to place the national economy, not in the hands of the producers grouped into democratic organizations, but in the hands of the State apparatus.’ (p.7)

On these points, genuine capitalists would agree that the economy should be in the hands of producers grouped into democratic organizations.  Genuine capitalists understand that capitalism without compassion is not capitalism. Greed strangles the life out of the free market. This is one of the reasons, why, in the West, Frank Capra’s 1946 movie, ‘It’s a Wonderful Life’ remains the number one film of all time.

Not because people long for a socialist revolution, but because they understand that a market weighed down by monopolies, big government and big business is not free. It is instead chained to the aimless merry-go round of big bureaucracy where the bureaucratic caste do what they can to outdo each other and maintain power.

Oppression & Liberty’ was a surprise. It wasn’t something I planned on reading, but am thankful I had the chance to. Simone’s work isn’t easy to read. ‘Oppression & Liberty’ sometimes comes across as lofty and too complex, which is very much a reflection of her schooling in French intellectual circles. That, however, doesn’t subtract from Simone’s sincerity or the insights that this compilation of fragments and essays offers.


References:

Weil, S. 1955 Oppression & Liberty, 1958, 2001 Routledge Classics NY

Those who helped stir up fear by recklessly labelling Trump and all Trump voters as Nazis or white supremacists [et.al], aligned themselves, through the decision to do so, with those who are hell-bent on their destruction.

Decisions like this aid in the downgrade of all that is best about the West.

As most of you know I’ve been calling this out since I made my thoughts on this public in August 10, 2016. I’ve had to leave forums because of that and I’ve been unfriended, blocked and ridiculed for challenging the wave of dissonance and hypocrisy, in the hate Trump/ love trumps hate movement:

Why Trump is Not Hitler & Why Evangelical Americans Are Not German Christian Movement

Why Social Justice Warriors Are The Brethren of Iscariot, Not Christ

In an article published on January 1st of this year, called ‘About That Trump Autocracy‘,  the WSJ calls us to not forget the serious lessons of 2017:

‘Democratic institutional norms are worth defending, which is why we called out the Obama IRS for bias against the tea party. We’ll do the same if Mr. Trump exceeds his constitutional power. But the lesson of the past year is that progressives should have more faith in the American system—whether they’re in power or not. Losing an election isn’t the same as losing a democracy.’

I agree with this. We need to celebrate our healthy traditions, not walk blindly with mobs that seek to undermine or destroy them. All the evidence needed to show how different Conservatives, allies to Conservatives and Leftist modern liberals react to losing an election can be seen in the Republican candidate Roy Moore’s recent loss in Alabama.

There were no riots. No over-the-top claims and subsequently expensive investigations into fears of foreign interference.  Conservatives did not organise nationwide marches, fly Antifascist-fascist flags and shout out an insanely ignorant praise of Communism, as part of their protest against losing the election or against [mostly] phantom Nazis. What we did see is a lot of introspection, regrouping and the need to present better candidates in the future.

Losing an election is not the same as losing a democracy. Kudos to the Wall Street Journal for stepping up and saying so. Conservatives and those allied to the current concerns of Conservatives know this because they understand Classical Liberalism. They also see how dangerous the Leftist cult of modern liberalism is to truth, society and healthy tradition.

The lessons of late 2016 right throughout 2017 should not be ignored.  If we are to ask ourselves, would Jesus approve of Trump as President? We must also ask, would the same Jesus approve of the spite and venom, thrown Trump’s way?

The most important lessons of the Trump era may very well come from the decisions and reactions of those who hate Trump. Those who fund, and celebrate, the spite and venom, all while carrying sharpie coloured posters, that preach love trumps hate.

Charles Spurgeon:

‘…some two faced men are hypocrites by nature; slippery as eels, and piebald like Squire Smoothey’s mate. Like a drunken man, they could not walk straight if they were to try…They are born of the breed of Judas. The double shuffle is their favourite game, and honesty their greatest hatred. Honey is on their tongues, but gall in their hearts.’ (The Complete John Ploughman, p.115)


References:

The Editorial Board, Wall Street Journal, 2018 About That Trump Autocracy sourced 3rd January 2018, from www.wsj.com

Epiphany marks what is technically the end of Christmas. The wise men, avoiding Herod and his schemes visit Mary, Joseph and Jesus. They mark the birth by way of tribute to the child born to be King.

Advent closes and the door opens to a new year and with it the remembrance of what Christ’s election means. Instead of being crowned a king, He moves past the crowds willing to crown Him as such. His response was wrapped in the fact that His kingdom was not of this world. His rule is like no other.

How we approach Jesus Christ, might be like that of the Shepherds, fishermen, tax collectors, Mary, Joseph, His cousin John, or the Roman and Jewish officials. How we come to Christ is nothing compared to how He comes to us.

As Karl Barth rightly saw it,

‘we live by the fact that God Himself willed to be the Bearer of our contradiction, that in the full mystery of His Godhead He so deeply condescended to us. We live by the death and resurrection of Jesus Christ, by God’s own suffering and triumph, sorrow and joy, by His original participation in the twofold nature of our being. Enduring to be what we are and as we are, He bears us.’ (CD. 3:1:382)

That in the appointment of Jesus Christ,

‘as the Bearer of creaturely existence and its contradictions, God did not in the same way will and accomplish His humiliation and death on the one side and His exaltation and resurrection on the other […] He took to His own heart very differently in Jesus Christ the infinite hope of the creature and its infinite peril.’ (ibid, p.383)

Jesus Christ is the living action of God.

‘He sees the hopeless peril of the created world which He has snatched from nothingness but which is still so near to nothingness. He sees that it cannot and will not check itself on the edge of this abyss [therefore] God Himself willed to become man, to make His own the weakness and frailty of man, to suffer and die as man, and in this self-offering to secure the frontier between His creation and the ruin which threatens it from the abyss. God is gracious to man and woman.’ (ibid, pp.383-384)

Thus Barth adds,

‘we cannot stop at the suffering, death and burial of Jesus Christ. This is not the final word. The cross is followed by the resurrection, humiliation by exaltation, and the latter is the true, definitive and eternal form of the incarnate Son of God. This is the Yes for the sake of which the No had first to be spoken’. (ibid, p.384)

We stand in ‘defiant confidence’ not because we ‘cling to an idea of God, but because that confidence has its origin and object in God’s self-revelation’ (ibid, p.380). We don’t construct God, in Jesus Christ, He confronts us with the truth about Himself. Any response to this that is neutral or indifferent is, according to Barth, ‘of radical and genuine ungodliness’ (ibid, p.379).

For ‘Christian faith sees and knows what it holds. It does not need to persuade itself of anything. It has nothing to do with a tense clinging to the consequences of an idea or a laboriously constructed concept of God.’ (ibid, p.379)

Reason dictates that if God has revealed Himself to humanity, like those wise men, we should follow and respond in gratitude and obedience to that knowledge. As risky as the journey is, and as limited as we might be in being able to comprehend it completely.

For 2018 may epiphany mark for you a return to this defiant confidence, not because it proudly boasts of its own ideas or because it rests on human constructs of what and who we think God is, but because in the freedom given to us in Christ’s incarnation, under God’s grace, you find His “Yes” to you, and then by the light of that, your own “Yes” to the Him. The One who was, who is, and is to come.

‘Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.’ (2 Corinthians 5:17, ESV)

 


References:

Barth, K. 1945 The Doctrine of Creation, C.D. Volume 3 Part 1  Hendrickson Publishers, 1958

Photos excluding heading image: RL2018

Here are the top ten articles of 2017.

 

1. Nein: Why I Will Be Voting “No” To Same-Sex Marriage

2. Biology Is Not a Social Construct: Why “P” Cannot Equal “Q” Without Perpetual Revolution

3. A “No” To SSM Is a “Yes” to Freedom, Not a Denial Of It

4. Marcus Garvey: Educate Yourself

5. God Is No Master of Puppets, Nor Does He Will to Be So

6. The Confessing Church Is A Church of Martyrs: Church, Sleep No More!

7. Barth & Scruton: Where God’s Revelation Meets The West & All The Rest

8. To Everything There Is a Season: Deifying Our Neighbour Isn’t One of Them

9. Moral Therapeutic Deism: Christless Christian America

10. Let The Pharaohs of Our Age Also Learn: Pride Comes Before a Fall

 

I don’t seek to be intentionally controversial, but commenting on current issues and drawing a theological response tends to be confronting. This confrontation impacts me as much as anyone who might read or take an interest in my perspective on those issues. For in the end it’s not my word that I seek to share, it is God’s self-revelation in Jesus Christ, who is the way, the truth and the life.

What the past year has shown me is that theology is not superfluous. It is made superfluous by theologians and their audience. There is little room for fence-sitting when proclaiming truth in a world hellbent on following all manner of untruth. There is no room for employing the Gospel (read:Jesus Christ) into the service of an agenda.

We cannot serve two masters for ‘if we once serve another master alongside Christ, as will always be the effect of this procedure, we must not be surprised to see bad fruit growing from a bad tree’ (Karl Barth, CD 3:1:414). We can speak into the world boldly, but we cannot ‘if we do not find a place for confessing Christ’ (Ibid) in the midst of doing so.

In the past year I have aimed to be true to the truth that confronts me daily. This truth isn’t a concept I created. It isn’t God made in my image or a set of moral principles that I have set up to lord over others. As flawed and clumsy as my approach may be sometimes, I’m simply its messenger.

Hence the theological haiku, Gratia Veritas Lumen, which forms the title of this blog. Meaning we live by God’s grace, through His truth, in His light.

This past year I’ve been cut off, unfriended, abused and had to remove myself from abusive forums for seeking to present a perspective that challenged the logical fallacies and reckless conclusions of those around me. For that I was called a bigot, falsely accused of making money off of bashing gays online; I was called a racist, pathetic, loser, Trump supporter and other explicit things I won’t repeat here.

Why? For entering into a dialogue with a different point of view that didn’t agree with the mainstream. For giving Donald Trump the benefit of the doubt and offering conditional support to the concerns of many Conservatives who are increasingly becoming marginalised for holding to a position that seeks to maintain the good from the past.

Progress is not progress, if it ejects tradition. Progress becomes oppressive when it fails to build upon, maintain or restore healthy traditions.

May God have mercy on us as we all move forward into the New Year. May He, in Jesus Christ, especially bless those of you who take the time to support this blog, and take an interest what I write here.

‘Even youths grow tired and weary, and young men stumble and fall; but those who hope in the LORD will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint.’ (Isaiah 40:30-31, ESV)

Happy New Year, folks.


 

Come Alive‘ by the Foo Fighters is over ten years old, yet it remains an example of Christ alive in contemporary culture.

“…Nothing more to give I can finally live
Come alive
Your life into me I can finally breathe
Come alive
I lay there in the dark
Open my eyes

You saved me the day that you came alive.”

(Foo Fighters, 2007)

‘Come Alive’ was part of the 2007, Echoes, Silence, Patience & Grace album.

Viewed through the eyes of a child, teenager, husband or wife the words could easily reflect the sentiment of gratitude for an abusive/self-abusive person who has changed and is in the process of recovery.

The repetitive  “come alive” is about the solemn gratitude that comes from an awakening. Within it is the mixture of a cautious relief, recognition and acknowledgement that when “good turns to bad”, “good can come from bad”. Accompanying this theme of thankfulness is the apparent rescue, and the author’s proclamation that rescue from the abyss is possible.

This isn’t an optimist speaking about a positivism detached from reality. ‘Come Alive’ is a proclamation and an invitation. Sentences like, “you saved me the day you came alive” could be taken to be a reference to the resurrection of Jesus Christ. His death and resurrection as the point of our conversion – our being saved;the reconciliation with God made possible by the free decision of God to dwell among us, showing us our freedom to reject or accept that state of reconciliation.

The message speaks of promise for the broken, from the broken, to the broken.The message speaks to the recovering and those still stuck in a cycle of abuse, reminding them that Inhaled Grace Ignites.

The song starts with clear lines of remorse, empathy and remembrance.

“Seems like only yesterday
Life belonged to runaways
Nothing here to see,
No looking back

Every sound monotone
Every color monocrome
Life begin to fade into the black
Such a simple animal
Steralized with alcohol I could hardly feel me anymore

Desperate, meaningless
All filled up with emptiness
Felt like everything was said and done I lay there in the dark,
I close my eyes…”

From a theological  perspective, the voice of proclamation and victory (one I would confidently say is empowered by the Holy Spirit) is to be heard moving out from behind the pain, and the silent groans which rest in what the author is reflecting on.

This is Jesus Christ alive in contemporary culture.

Within the song there is an active, raw acknowledgement of grace, and the gratitude given within it is a recognition of an awakening, a personal apocalypse, now very real, and very present to the author.

Dave Grohl confirms as much, stating that ‘Come Alive’ is ‘about reawakening after becoming a father. Anyone who’s a father understands how the world becomes a different place when your child is born. I just feel and see everything differently now.’ (Fooarchive)

Although the song is in the end about fatherhood.The overall weight, tone and presence of the song, even with its lack of a clear object, is worship.

It’s the intensity of these kinds of songs, which are created outside the ”Contemporary Christian Music Machine”, that make statements like the made by Kevin Davis, all the more intriguing:

“art and artists are vital for teaching us how to live. And, therefore, art is part of the gospel, whether or not the artist is fully aware.”  (Kevin Davis, ‘The Grace of Holly Williams‘) 

Jesus is Victor.

‘How precious is your steadfast love O God! The children of mankind take refuge in the shadow of your wings. They feast on the abundance of your house, and you give them drink from the river of delights. For with you is the fountain of life; in your light we see light. Oh continue your steadfast love to those who know you, and your righteousness to the upright of heart! Let not the foot of arrogance come upon me, nor the hand of the wicked drive me away.’  (Psalm 36:7-11, ESV)

 

 


(Updated from a post originally published on 5th May 2014)