Archives For Deliberative Theology

Unexpected Rescue

January 31, 2018 — 4 Comments

There are days when no matter how hard we try to realign our attitude, the overwhelming feelings we might encounter in our situation, become a flood that sinks us further into a feeling of pointlessness. We’re in too deep.

Days come and days go. We watch them pass by from sunrise to sunset. The pace of life smothers us. The things that we felt so qualified to do, no longer make us feel all that qualified.  Instead, we’re overcome by despondency, disillusionment and then despair. Almost breathless, all attempts to make sense of the place we find ourselves in fail.

Though people surround us, there is no one really near us. We hear the noise of those around us, but struggle to process the fact that when we speak, we only find ourselves contributing to that noise. From here we come to the point where we realise that no one can hear us because everyone is listening to the sound of their own voice, answering the applause or condemnation of the world that follows it.

Most are dealing with something, wrestling with their own fears, failures, excesses and successes.  Some give in and slip into a slow motion view of the world.  Faces and facts are distorted. The noise around them drops in pitch. Their world is turned from the sounds of bustling activity into a slow monotonous drone.  Some go faster, live harder, decide to medicate themselves and give their lives over to the consequences.

Surrendering their lives on the altar of human wisdom, both slide into oblivion. Trapped by the cave of their own existence, they refuse to hear any word spoken from beyond it. Creatures of habit, they lean on their own understanding and conclude that any such word is a lie. At best a figment of their imagination, at worst, a tool designed by others to control and deceive them. The word that penetrates the noise of the world around them is too strange, too much of a contradiction, too foreign for them to be comfortable in acknowledging it.

This word in its contradiction speaks of hope, of water in desolate places, of dry bones coming to life, of possibilities within impossibilities. This word contradicts their entire world. It is a word that challenges all human presuppositions about their situation. It is spoken and it speaks to the despondency, disillusionment, despair, and breathless uneasiness.

This word speaks and stands in the way of our own words, answering the applause and condemnation of the world that follows it. It is spoken and it speaks of liberation from both the world’s applause and its condemnation. It is spoken and it speaks of liberation for both the one living in slow motion and the one given over to the self-destructive consequences of their defeatist, live fast, die hard philosophy. This word is a contradiction to their sacrificial slide into oblivion.

They’re in too deep, but this word throws to them a lifeline. Supported in the midst of their impending drift down into the abyss, they are confronted by its strange rescue. This word and its rescue exist despite what they were told and in contradiction to what they were sold. It makes no sense to them. It doesn’t look the way human wisdom says it should. It is an unexpected rescue.

The world’s eloquent words that denied the simplicity of this word cannot save them. Their rescue by this word comes to them out of the act of the One who spoke it, not by the eloquence of the world’s wisdom spoken to them. They are summoned to grasp its grasp of them.  They are summoned to believe, not because human wisdom sold it to them at the “right” price, out of protest, through manipulation or well-crafted words and sugar coated rhetoric. They are summoned by this word to believe because this word is acted upon by the One who speaks it.

‘In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.  All things were made through him, and without him was not anything made that was made.  In him was life, and the life was the light of men.’  (John 1:1-4, ESV)

This Word became flesh and dwelt among us[i].  He now becomes the contradiction to all of our impossibilities and the foundation[ii] for all our possibilities. The Word of the cross is the testimony of God, Jesus Christ and Him crucified. This is a word testified to, as God testifies about Himself through it.

‘but neither human resources, nor imperial munificence, nor appeasement of the gods, eliminated sinister suspicions that the fire [of Rome] had been instigated. To suppress this rumour, Nero fabricated scapegoats – and punished with every refinement the notoriously depraved Christians (as they were popularly called). Their originator , Christ, had been put to death in Tiberius’ reign by the governor of Judea, Pontius Pilatus. But despite this setback the deadly superstition had broken out afresh, not only in Judea (where the mischief started) but even in Rome.’ (Tacitus, Annals circa 116 A.D)

Committed to His Word, God dived in deep to throw us a lifeline. Days may come and days may go. We may watch them pass by from sunrise to sunset. The pace of life may smother us, but the Word of God stands forever.  The possibilities that come with this Word stand as a living, breathing, defiant contradiction to the threat of oblivion and any despair the threat of irrelevance might throw at us.

In light of this Word, we can stand firm against all that ‘assumes to itself authority, and does not allow itself to be regulated by the word of God, reckoning as nothing all the applause[iii]’, and condemnation of the world. This is because it’s ‘light shines in the darkness, and the darkness has not overcome it.’ (John 1:5, ESV)


References:

[i] John 1:14, ESV

[ii] 1 Cor. 3:10-15, ESV

[iii] Calvin, J. Commentary on 1 Corinthians 3

Photo by Luke Besley on Unsplash

Л. Н.Толстой рассказывает сказку внукам. 1909

The quote below, taken from Tolstoy’s ‘A Confession’, reads like a critique of the leviathan that is social media:

We were all then convinced that it was necessary for us to speak, write, and print as quickly as possible and as much as possible, and that it was all wanted for the good of humanity. And thousands of us, contradicting and abusing one another, all printed and wrote — teaching others. And without noticing that we knew nothing, and that to the simplest of life’s questions:
What is good and what is evil? We did not know how to reply, we all talked at the same time, not listening to one another, sometimes seconding and praising one another in order to be seconded and praised in turn, sometimes getting angry with one another — just as in a lunatic asylum.
Thousands of workmen laboured to the extreme limit of their strength day and night, setting the type and printing millions of words which the post carried all over Russia, and we still went on teaching and could in no way find time to teach enough, and were always angry that sufficient attention was not paid us. It was terribly strange, but is now quite comprehensible. Our real innermost concern was to get as much money and praise as possible. To gain that end we could do nothing except write books and papers. So we did that’[i].

Of course, it is anachronistic to suggest that Tolstoy was talking about social media as we know it. Tolstoy’s words are, however, a critique of 19th Century, Russian media, its medium and the noise therein. Therefore, they are an early critique of the content and form which makes up a large part of social media. As such, they are a relevant criticism for us to take seriously, particularly when applying them to a 21st Century context.

Today, Henry Ergas from ‘The Australian’, made an interesting observation. In writing about sensitive information, how it is monitored, distributed and delivered. He provided an historical insight, which although topically unrelated, helps us to contextually frame the sharp poignancy of Tolstoy’s reflection:

“19th century’s Pax Brittanica, was built on a solid technological foundation: Britain’s control of global telegraphy. As late as 1890, 80 per cent of the world’s submarine cables were British; Britain ruled the wires even more decisively than she ruled the waves… The sophistication of today’s communications networks is obviously many orders of magnitude that of Britain’s global telegraph system. In 2012, daily internet traffic was in the order of 1.1 exabytes, one billion times more every day than the 19th century system could carry in a year. And the growth rates remain breathtaking: wireless traffic alone is now eight times larger than the entire internet in 2000[ii]

If Ergas’ facts are correct, that is a lot of information being exchanged. For better or worse we engage, encode, disengage and decipher information at ‘breathtaking’ speeds. Matthew McKay suggests that ‘55% of all communication is mostly facial expressions’[v]. Thus, my conclusion is that because most of the information exchanged via social media is in written form, it seriously limits our ability to receive a message, in the same way it was intended to be received by the author. (there are many examples of how comments have been wrongly interpreted).

I consider Tolstoy’s reflection a full-stop. An important interruption that encourages us to take a breath and ask ourselves:

  • Is the information we are consuming authentic, well-informed, or is it just propaganda; distortion (noise)?

Further questions might be:

  • Are we consuming information without really processing and retaining what it is being said?
  • Who is saying this, and why are they saying it?
  • Is the source trustworthy?
  • Will my time be well spent reading this or not?

There is a further word worthy of consideration here. Augustine, in his day, had this to say about grace and human nature:

…’many sins are committed through pride; but not all happen proudly. They happen so often by ignorance, by human weakness, and many are committed by people, weeping and groaning in their distress[iii]

Perhaps there is a timeless clarity by which these words help us to reflect on the interpersonal conduct, and content of the information exchanged on most prominent social media sites today?

Diary of Leo Tolstoy

Diary of Leo Tolstoy (Photo credit: Wikipedia)

Even with all its pitfalls, the strength of social media is in its ability to connect people and strengthen relationships. I remain a cautious participant of social media, aware of its limited ability to ‘properly allow a healthy and fair exchange of ideas’ (Elshtain, 2007). Therefore, I find here in Augustine and Tolstoy’s words, a reminder about the limits and the responsibility which coincides with the right to use such mediums. Augustine’s insight here could be bridged to Tolstoy’s reflection, and therefore buttress our proposition. Their words present us with a useful framework for a theological critique of social media.

Finally, if we look at Proverbs 4:20-5:6, we can see a parallel logic that could exonerate this train of thought.

Be attentive to God’s word

Keeping them close.

Guard your heart with vigilance,

Avoiding spin and smear.

(“Refusing to be conned by the rhetoric of either the new right or the new left’’)[iv]

Looking forward, ponder the path of our feet.

Be attentive to wisdom.

Use words that guard knowledge,

And ponder the path of life.


Related articles

Tolstoy’s Faith – GVL

The Who, What And When Of Social Media – RVD, The Christian Pundit

Sources:


[i] Tolstoy, L. 1879 A Confession (Kindle for PC ed. Loc. 92-100).
[ii] Ergas, H. 2013 Wrong for Abbott to follow Obama and add lying to spying, The Australian, Sourced 25th November 2013
[iii] Augustine, ON NATURE AND GRACE (With Active Table of Contents) Kindle Ed. Loc. 704-706
[iv] Wright, N.T. 2013 Creation, Power and Truth: The gospel in a world of cultural confusion, SPCK & Proverbs 4:27
[v] McKay, M., Martha, D. & Fanning, P. 2009 Messages: The communications skill book p.59, New Harbinger publications

©RL2013

A few years back I did an online retreat for a spiritual formations class I was taking. It was a core subject, with a large amount of flexibility in what classes you can choose from[1].

What was revealed to me during of one of these classes was the short but sweet statement, ‘aim to bless, rather than impress’. Recently, I found myself questioning it’s viability as a theological statement from which society can be critiqued.

I began wrestling with the question, is there ever an appropriate time to impress people? As a budding student theologian, I immediately started to critically work out a reasoned polemic.

The answer I came up with was no. There should never be a need to try to impress people, ever. If there is follow Paul’s advice and run, run far and run fast (2 Tim.2:22 ESV).

I’m a fairly confident guitar player, and I love a large variety of musical genres, so putting on a show is in my very westernized and socially engineered self-conscience. Throughout junior and senior high school, getting the latest riff right down to its semitone and crochet, determined a high level of social acceptance.

As a result I derived my sense of self-worth from how well I could play (i.e.: put on a show). In my pre-Christ alignment, this became an idol I obsessed over.

From hard learned experiences, for me appearance determined reputation and was therefore everything. The language of acceptance was, at least from my prespective, my musical ability.

The statement ‘aim to bless, rather than impress’ is counter-cultural. We know this because God’s standard is to ‘look upon the heart and not outward appearance..not as humans do’ (1.Sam.16:7).

This means that a statement like aim to bless rather than impress, is the ordained orientation for humanity, even if it is not always the reality. This statement appears on the ‘horizon of the possibility’s of grace’ (Leonard Ravenhill).

Father, Son and Spirit rushes towards us, not unlike the prodigal’s father running towards his son, undeterred by his “wasteful” public display of affection, joy, gratitude and forgiveness (Lk. 15:17) [2].

For now, I have concluded that humans are called to be bothered with how we bless people, as opposed to how we impress them. This does not mean I give up on performing, it means that I resist any area in my life where my performance, worth and acceptance is tempted to become about simply just ‘putting on a show’.

Today, I was reading my news feeds and stumbled across this relevant gem by Wendy Murray:

”Your worth, and mine, cannot–I dare say, must not — be reduced to “likes,” “retweets,” “shares,” and “mentions.” Your worth and, mine; your influence on others’ lives, and mine, have nothing to do with measureable algorythms. It is a lie…be who you are, before God. Do what God made you to do. Look people in the eye. Show up. That is enough’’

What that all means is this:

In order to express excellence we must only do our best! Outside simply giving our best, the contemporary ”virtue” of excellence and the quest for it can become an idol.

In doing so we live out of a darkened sense of self-worth dictated to us by others, instead of God’s idea of who we are. When we aim to bless, rather than impress, we set our feet on the Christological reality that says,

‘it is only from God that men and women know who they are’ (Bonhoeffer 1966, p.31).

This is the only measuring stick, and from it we ‘intuitively recognize that we, ourselves are more than what has been defined for us’ (Cone paraphrased p.11, 1975).

Give thanks, for “we are found”… (David Crowder)


References:

Bonhoeffer, D. 1966 Christology William Collins Sons and Co Ltd, London

Cone, J.H. 1975, God of the oppressed Orbis books, Maryknoll, N.Y

(Edited from an article originally posted in 2013)


[1] I plan to write on some of my experiences, if I get the time to formulate them into a coherent and linear framework.

[2] Luke 15:17 ‘But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. (ESV)

Photo by José Martín on Unsplash

 

‘Mate! what a bloody good thing,

Jesus recruits soldiers amongst His enemies.”

What a naïve scoundrel I once was!

Unknowingly

unbalanced

Scared,

lost,

scarred.

Bloody terrified!

What a bloody good thing that

Jesus recruits soldiers amongst His enemies!

All too aware of the past,

unaware of my ego

Confidently uncertain of my confidence,

transparent, I was see through

Such

was my existence.

Damaged,

broken and fallen….

Ruined, and in turn destined to ruin

….What a bloody good thing,

Jesus recruits amongst His enemies

Ignorant,

manipulated,

blind to aggressors, unkind to the carers

Invulnerable to vulnerability…..

”Mate! what a bloody good thing,

Jesus recruits soldiers amongst His enemies!”


(©RL2013)

Inspired by:

‘Bloody Darwin’ (circa 1941, Anon).

Cornelius (Acts 10, ESV).

‘Jesus recruits soldiers amongst His foes’ (St. Bernard of Clairvaux, Military Orders, 12th Cent. In praise of the new Knighthood)

 

caroline-attwood-301747-unsplash.jpgI have long been a subscriber to the idea that hate is not a sin. However, I need to qualify this statement by firstly saying that: a) my alignment with this theory is a work in progress and b) my current theological understanding is that unless hatred is answered through confession with reconciliation as its goal, it will lead to sin.

For example: 1 Jn.3:15 in context would read ‘wherever hatred is, there is an inclination to do mischief’ (John Calvin, Institutes VIII:347).

Reconciliation and forgiveness are the primary spheres in which transformation is achieved, and it begins with the process of confession.

Ambrose of Milan stated that: ‘if you have confessed at the call of Christ the bars will be broken, and every chain loosed’ (Ambrose of Milan).

In a similar theological vein Karl Barth viewed confession as a referral and submission ‘to a higher tribunal confronting both partners with concrete authority’ (‘Church Dogmatics a selection’, Helmut Gollwitzer).

Unconfessed hatred is counter-productive. It leaves us like a ship lost at sea, left with only the stars to navigate by. Only then to find frustration with clouds that are constantly obscuring our efforts.

The outcomes of unresolved and concealed hate are inevitably confusion, anxiety, fear and rage – dysfunctional relationships.

Consequently we become desperate for direction as our judgement increasingly becomes shrouded in fog.

We then abdicate our responsibility to speak the truth. We compromise on our Christian commitment to hope because our moral compass is exchanged for self-preservation. We abandon the north star, and find ourselves drifting deeper into a sea of brokenness and despair.

The counter to this is entering into a confession-that-seeks-truth.

If I say or act in love towards you, yet harbor hatred in my heart I conceal the truth. I am forced to lie in order to keep-the-peace. The problem with this approach is that appeasement tends to only ever benefit those who are appeased [1].

The strength in confession is this: when we confess our hatred, we can immediately be released from the burden the precarious nature of hatred brings; one which hangs around our neck like a rotting albatross. Confessing hate allows us to process and communicate reasons for why we feel that way.

Only then can the movement towards resolution begin. Of course any confession requires being wise in how and who we express that confession to. Confrontation, context, tone and timing are also important considerations.

It is true that hate is a strong word, loaded with emotion. Hate is defined as being an ’emotion of intense dislike so strong that it demands action’. Goodrick & Kohlenberger write that the Hebrew word for hate is:  שׂנא ‘sane’ which means to be unloved, shunned, disliked, an adversary.

A few years back an estranged relative asked me the question ‘how can you be a minister with so much hate?’ Since then my response has been: “please don’t confuse telling-the-truth with hatred, tolerance with silence and silence with love.”

The act of confession is a compassionate and humble act towards others in grateful response to Father, Son and Spirit.

In ‘open confession’ (Ambrose) and humility, truth speaks through the community. For example Barth writes that `theology is impossible without humility because the truth at issue is a person who says : ”I am the truth” (Jn. 14); (Church Dogmatics, a selection).

Therefore confess hate, speak truth and drop the eggs, watch the lies disintegrate. It may hurt. You may lose. If so, lose boldly, with the hope that those who reject truth return to truth refined, renewed and rescued. Refuse to walk on egg shells, lovingly invite others to do the same.

The truth is much more precious and valuable than any sugar-coated version of it. IMG_20130627_191543There maybe two sides to a story, but there is only one truth to a story.

To love is not only to understand that Christians are called to speak truth-in-love but to also understand that love-speaks-truthfully.

For the biblical authors the existence of falsehoods demand action.

Ps.119: 104 ‘Through your precepts I get understanding; therefore I hate every false way.

Pr. 26:24-26 ‘People may cover their hatred with pleasant words, but they’re deceiving you. They pretend to be kind, but don’t believe them. Their hearts are full of many evils. While their hatred may be concealed by trickery, their wrongdoing will be exposed in public’ (NLT)

Pr.8:13 ‘The fear of the LORD is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate’.

Pr.13:5 ‘The righteous hates falsehood’

Eccl.3:8 ‘a time to love, and a time to hate’

Eph.4:26-27 ‘Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil’.

As the words attributed to Solomon so wisely put it:

 ‘Open rebuke is better than hidden love. Faithful are the wounds of a friend; profuse are the kisses of an enemy. (Proverbs 27:5-6 ESV)

It is the equivalent of heartbreak warfare. Loving ourselves is hard, loving our enemies? Even harder. (Lk.6:20-45)


Sources:

Ambrose of Milan, Concerning Repentance Kindle Edition.

Barth, K. Church Dogmatics: A Selection With Introduction by Helmut Gollwitzer (Kindle Locations 1050-1051). Kindle Edition.

Calvin, J Institutes of the Christian Religion Eerdmans

Goodrick, E.W & Kohlenberger, J.R 1991 NIVAC: Strongest NIV exhaustive concordance Zondervan

Meier, P. & Wise R. 2003 Crazy Makers: getting along with the difficult people in your life (particularly chapter twelve) Thomas Nelson Publishers Nashville

[1] Historically speaking, nowhere is this more evident than in British Prime Minister Neville Chamberlain’s ‘’gift’’ of Czechoslovakia to Adolf Hitler in the 1938 Munich agreement.

©Rod Lampard, 2018

Photo by Caroline Attwood on Unsplash

(Originally published in 2013)

paul-schneider-quote-2Arrested four times, Paul Schneider became one of the first theologians of the Confessing Church to be murdered by the Nazis, and the first protestant pastor to die in a Nazi concentration camp.

In a nut shell, Schneider was labelled a firebrand. Like a lot of the Confessing Church Pastors and theologians, his theological resistance was “politically incorrect”.

His defiance was a veritable revolt against ‘compromise with Nazi ideology, and the indifference of the people.’[i]

As a result the ‘terror state would forbid him to preach, and attempt to silence his opposition by enforcing a form of exile’[ii]. Schneider was later arrested and imprisoned.

His tenacity is evidenced by accounts such as this:

‘In January 1939 two prisoners who tried to escape were hanged in front of the assembled inmates. Paul Schneider called out through his cell window: ‘In the name of Jesus Christ, I witness against the murder of these prisoners…The response was another twenty-five lashes.’ (source)

Greg Slingerland narrates the scene brilliantly:

On a January morning in 1939 in the concentration camp of Buchenwald, two beleaguered prisoners who had attempted to escape were brought into the parade grounds of the camp. There they were mercilessly executed.  As the bodies of the two prisoners went limp, a voice rang out across the camp from the window of the punishment cell.
“In the name of Jesus Christ, I witness against the murder of these prisoners!”

Not quite six months later, Schneider, beaten and starved, was euthanized by the Buchenwald camp doctor. Schneider was survived by his wife, Margarete and their six children. (source [iii])

Along with Schneider’s outspoken preaching in prison, his theologically informed political defiance permeated his sermons.

The first in 1934, where he firmly asserts a theological critique against the ideology of the day:

‘we have tolerated the teachings of Balak (Numbers 22.6), of liberalism that praises goodness and freedom of men and women while minimising the honour of God and letting the seriousness of eternity fade away into a misty haze[iv]we cannot close our eyes to the high storm-waves we see surging toward our people in the Third Reich[v]

The other is in a sermon smuggled out of a Gestapo prison camp in 1937 entitled: ‘About Giving Thanks in the Third Reich’. He draws deliberately onBelshazzar, a poem written by Heinrich Heine, a 19th century German Jewish poet[vi].’

Schneider matches the attitudes of late 1930’s Germany with the attitude of ‘the Babylonian ruler, who fully ripened in his godless, proud, and wasteful misuse of God’s gifts, had drunk himself sick and mocked God’[vii] (Daniel 5:13-30)

‘…His face is flushed, his cheeks aglow, till a sinful challenge to God resounds.
He boasts and blasphemes against the Lord, to the roaring cheers of his servile horde…
“Jehovah, your power is past and gone – I am the King of Babylon”
But scarce the awful word was said, the King was stricken with secret dread.
The raucous laughter silent falls, it is suddenly still in the echoing halls.
And see!
As if on the wall’s white space, a human hand began to trace.
Writing and writing across the stone, letters of fire, wrote, and was gone
The King sat still, with staring gaze, his knees were water, ashen his face.
Fear chilled the vassals to the bone, fixed they sat and gave no tone.
Wise men came, but none was equipped, to read the sense of the fiery script.
Before the sun could rise again, Belshazzar by his men was slain.’(source)

 

Rembrandt_-_Belshazzar's_Feast_-_WGA19123

Dean Stroud notes:

‘Schneider no longer believed that ‘’our evangelical church” (read German Evangelical [Free] Church) could avoid direct conflict with the Nazi state’[viii]

For the Church in the West, these are still ominous words. As witness (marturion; martyr) they also point us towards the ‘storms that are not so much around us, but in our hearts.[ix]

Heard as they must be heard, Schneider joins the chorus of voices who cry out to us today against complacency, indifference, arrogance, and the unwillingness to face the danger posed by those who seek to be our ideological masters. Dangers that we as a multi-ethnic community can still face up to together, or continue to ignore. The danger of continued indifference, though, may lead us to a place where we are bound together under those ideologies and their yoke of slavery.

“In regimenting German thought, all radio programs emanate from the – [state own broadcaster] – the Department of propaganda. Every newspaper prints only what the State wants its people to read and any letter in the German mail is subject to censorship. For in Nazi Germany any instrument that forms thought, communicates ideas; must be used to glorify the Nazi super state and its demigod”
(Henry R. Luc, Julien Bryan, Louis de Rochemont, March of Time: Inside Nazi Germany, 1938)

Each poignantly targeted at us today, Schneider’s words and example, are yet another loud theological indictment on the lifelessness of ideological servitude.

For:

“The martyrs of history were not fools, and our honored dead who gave their lives to stop the advance of the Nazis didn’t die in vain.”
(Ronald Reagan, 1964. A Time For Choosing)

References:

[i] Stroud, D. (ed.) 2013 Preaching in Hitler’s Shadow: Sermons of Resistance, Wm. B Eerdmans Publishing p.75

[ii] Ibid, p.94

[iii] This website is in German, but can be translated via the Google toolbar. {the mechanic seems reliable}

[iv] Given the content, what he means here is a view of freedom without responsibility; power without accountability; denial of the transcendent.

[v]  Ibid, p.80 (Schneider)

[vi] Ibid, p.96 (Schneider)

[vii] Ibid, p.104 (Schneider)

[viii] Ibid, p.76

[ix] Ibid, p.82 (Schneider)

Image 1: Rembrandt, 1686-8 ‘Belshazzar’s Feast’

Image 2: Paul Schneider, graphic created using picmonkey

Updated 15th May 2017, from an article I originally posted on October 1st, 2014

Here is a ‘note to self’ recently rediscovered. I wrote this back in 2011. Long before I’d even considered blogging as a means to connect, share, process, and improve on conclusions and thoughts I’d come to through my undergraduate days.

I’ll never know the privilege of having pride in my father; having a father’s loving advice, or an extended family, on my side, that through mutual reciprocity, enriches my own.

What was broken, is broken and the residue of the struggle to move beyond that remains. This has hindered me having confidence in myself, others, even in having hope for a future.

But through it, I have come to know and acknowledge that God, who in Jesus Christ, redeems even the chiefest of sinners, is greater than all this. Greater than words spoken in order to shame and therefore control.

Evident through Word & impossible changes becoming possible, I’ve seen God choose to step in and move me beyond it; to not let my past define my future.

Don’t let the world, friends, enemies or the past define you. God lives & speaks the same different word every time.

As the Apostle to the Gentile;the foreigner; the alien says, God in His freedom sets us up for freedom and empowers us to cry out ‘Abba Father’ (Romans 8 & 12); recognizing that God delivers on His promise to be the Father of the fatherless.

As the infamous African-American theologian, James Cone once said, ‘we are more than what has been defined for us by broken homes, sin and fatherlessness’ (Cone, p.11) [i]

Posting items and words like this on the internet can be treacherous. I recall Jesus’ wisdom when he talks about “giving to the dogs what is sacred and casting pearls before swine” (Mathew 7:6). Even with the context explained, it’s possible to misuse my words here. As I’ve mentioned plenty of times in the past, social media, when it comes to community, isn’t always what it’s cracked up to be. It’s an ongoing conversation, that can bolster community, but it can never truly replace community; and in it’s current form, will only ever remain so.

[For more of my thoughts on this check out: Fake News Sells: Unfriending Ersatz Community ]

I say these things with confidence because community is best displayed by Christianity, or at least it should be. This is because Christianity is incarnational – where Word meets flesh; where Word meets both deed and attitude. It’s something, or rather, someone, who comes to us; not just pointing to the way, but making a way. God sets this standard and empowers it in Jesus Christ.

I was reminded of this the other day when I read these words from African-American, civil rights campaigner, John M. Perkins’ in his new book, ‘Dream With Me‘:

“I believe the human dimension of God;s work is very important. It’s not that He couldn’t accomplish anything He wanted to do without us, He chooses to [work] with human vessels.We are not the main force at work, yet we are involved. We are present. God uses us in one another’s lives.’ (Perkins, p.96)[ii]

Perkins follows this up with,

‘At a recent conference some of the young people I had met tried to convince me that they didn’t really need a preacher. They’re frustrated with traditional church leadership, [then they appealed to] the priesthood of all believers, which is all well and good. That they prefer a virtual church over a traditional one. I told them, “That’s going to be weak, because it’s going to miss the incarnation [the embodiment of Christ; Word made flesh]. It will not have a human touch (Hebrews 10:24-25).The active presence of other believers contributes to God’s work within us. Again, it’s not that God needs us to complete what He is doing – but He allows that human dimension to be a part of His redemptive work.’ (Perkins, p.97)[iii]

Perkins is right. If we don’t speak for fear of the swine or throwing what is sacred to the dogs, then our silence may be motivated by fear, not wisdom.

I’m all for responsible vulnerability; the need to refine what we’re going to say, and then saying that with precision, so as to both guard our hearts with all diligence (Proverbs 4:23). However, we also put on the ‘Armor of Light (Jesus Christ), casting off the works of darkness’ (Romans 13:12); ‘building up and encouraging one another, through endurance and the scriptures, so that we might have hope’ (Romans 15:2).

Posts like these display vulnerability, which is why some, such as Brene Brown, might consider it also an act of extraordinary courage.

Whether or not these are unwise or an act of extraordinary courage, it doesn’t matter. What does matter is the raw truth contained it, and the Good News I wish to proclaim through it.

 


Sources:

[i] Cone, J. 1975 God Of the Oppressed, Orbis Books (1997 ed.) p.11

[ii] Perkins, J.M. 2017 Dream With Me: Race, Love, and the Struggle We Must Win, Baker Publishing Group

[iii] Ibid, 2017