Archives For Ecclesiology

Where is The Worldwide Outrage & Mourning for Christians in Nigeria, The Philippines, & Egypt? If You Mourn, Mourn Also for These

March 17, 2019 — 1 Comment

The attack on Masjid Al Nor and Linwood Mosques in Christchurch, New Zealand was horrific.

The loss of life, the changed lives and the many painful years of grieving to come for the victims involved – all of it heartbreaking.

The world, as we’re told, now stands in mourning for the innocent lives taken.

Social media is saturated with comments from those in disbelief, to those looking to show solidarity, or outrage, and those who see the attack on the Mosque in New Zealand, as an opportunity to further their own self-interest.

We are witnessing, and no doubt will witness, great shows of solidarity and grief, and rightly so. But selective outrage only feeds self-interest.

It should be remembered that many of those brandishing badges of sympathy, and anger, are often silent when massacres are carried out almost annually in the name of Allah and his prophet.

OF 1

They are silent in the midst of global condemnation, and when featured on countless analytical panels, filled with experts unpacking the event, they dismiss the actions, by way of quiet approval with the slogan, Islam is a “religion of peace”, or by reminding people that any massacre at the hands of an Islamist is not representative of all Muslims.

We are quickly told to disassociate any blame from Islam that all such questioning is “hate speech”; all critique is written off as Islamophobic.

Yet, when an event happens that involves a non-Muslim attacking a Muslim, the guilt-by-association runs thick and fast. The opportunity to attack “the enemies of Islam” (which under Islam, is all non-Muslims) becomes far too great a temptation to resist.

Javad 1

Consequently, the generalizations begin. Those under Islam, end up doing exactly what they accuse non-Muslims of doing, when an Islamist sets a bomb off in crowded arenas filled with civilians, quite often a church [most recently, Nigeria and The Philippines] all in the name of Allah and his prophet.

The individuals who perpetrated the attack are the ones to be held accountable. Anyone who demands otherwise is auctioning off the innocent, turning the victim into a political commodity. Placing guilt on an entire group of people only furthers, wherever possible, a self-serving political narrative, at the expense of victims caught up in this tragic event.

If the attackers’ manifesto is legitimate, as is currently assumed to be the case, then the facts don’t match the political maneuvering of opportunists, who jumped on this event for quick political traction against Donald Trump, Candace Owens, Conservatives and those with white melanin. [i]

As Peter Sweden and others are now reporting [ii]. The ideological motives and attachments of the attackers aren’t as clear cut, as some would have us believe.

Sweden 1

The political maneuvering isn’t just isolated to those on the Left. Right-wing, Australian Senator, Fraser Anning, will now find it very difficult to avoid the accusation that he also chose to use this tragic event for quick political gain.

Anning didn’t wait. The timing of Anning’s press release is way off, but some of his reasoned points aren’t all that out there.

Though poorly timed, dismissing some of Anning’s points is tantamount to applying a band-aid to a broken bone. Such as, dismissing concerns about the consequences of “Open Borders”, and how this policy paralyses all help offered to genuine refugees, by way of importing the very crisis and form of government those refugees are fleeing from.

Add to this the concerns of many Westerners who question the challenge of importing a people, who can find, and have a place in the West, but who have among them, people who insist upon holding, and in some cases imposing, a political ideology that is very limited in its compatibility with Western Civilization, Judeo-Christianity and Classical Liberalism.

Those parts of Anning’s statement suggests, that he was making an attempt to communicate that the tragic, calculated attack at the Mosque in New Zealand is perhaps, as much a symptom, as it is a sin.

As dumb as the timing of Anning’s statement was, it’s an expression of frustration; written for all who refuse to listen to those who feel their views are underrepresented in the major political parties; those who have real, and rational (and, yes, some irrational) concerns about the trajectory of their countries and communities.

After the necessary period of mourning, politicians need to take the time and listen to those concerns, instead of instantly dismissing them and the people who express them, as “unwelcome”, “offensive”, “racist”, “Nazi”, “phobic”, or “unChristian”.

To refuse to do this is to continue to ignore the storm that’s been darkening the horizon, but has been dangerously dismissed, by far too many, for far too long.

It’s telling when one incident is picked up and widely carried as the tragedy that it is, and yet MANY others, like the constant harassment of Coptic churches and Christians in Egypt [iii], who face things like what happened in N.Z on close to a monthly basis, are shrugged off and dismissed.

Just as the attack in the Philippines [iv], back in January was and still is; very few paid ANY attention to it, others probably still have no idea it even happened. Just as the dismissal of attacks on white farmers [v] in South Africa, and the dismissal on anyone who criticizes those attacks.

There is no denying the fact, that the ‘eco-fascist terrorist attack’ on these Mosques in New Zealand, was a tragedy.

It is a time to mourn. We comfort the suffering and seek justice for the innocent victims involved, but this should precipitate a much needed to time listen and talk.

If you choose to mourn, and make a public display of it, choose also to mourn for North African, Nigerian, Middle Eastern and Asian Christians, who face this kind of vicious, selective slaughter on a regular basis.

Many are ‘facing growing persecution around the world, fuelled mainly by Islamic extremism and repressive governments, leading the pope to warn of “a form of genocide” and for campaigners to speak of “religio-ethnic cleansing”. (The Guardian, 2015) [vi]

There wasn’t, nor has there been any Worldwide mourning for them.

If you mourn, mourn also for these.

References:

[i] NBC News, New Zealand mosque shooting: attackers apparent manifesto probed, sourced 16th March 2019

[ii] Taylor Lorenz, 2019. The Shooter’s Manifesto Was Designed to Troll. The Atlantic sourced 16th March 2019

[iii] Michael Oduor, 2016. Egypt’s Coptic Orthodox Christian minority facing attacks AfricaNews.com Sourced 16th March 2019

[iv] BBC News, 2019. Jolo Church Attack: Many Killed in Philippines Sourced 16th March 2019.

[v] Lauren Southern, 2018. South Africa’s Farm Murders: Jeanine’s Story, sourced 16th March 2019.

[vi] Harriet Sherwood, 2015. Dying for Christianity, The Guardian

(Originally posted on The Caldron Pool, 16th March 2016)

Photo by Tim Marshall on Unsplash

©Rod Lampard, 2019

Addendum 1: Although I’m stating the obvious, I’m aware that the Mainstream media do report these attacks against Christians. I’m grateful for that. My point in this article is that there is a noticeable absence of global lament and outrage when such attacks are reported.

Addendum 2: in response to accusations that there is no evidence of massacres of Christians, all sourced, 16th March 2019:

Exhibit a) http://www.auscma.com/2018/12/another-bloody-christmas-for-egypts-coptic-christians-as-copts-protest/

Exhibit b) https://www.bbc.com/news/world-asia-47018747?fbclid=IwAR27hl6oW981USdQYsxEuu9hPlIjFb-jp9miVe8501gxs6HkD-Z8_WIQuFc

Exhibit c) https://www.africanews.com/2016/07/28/egypts-coptic-orthodox-christian-minority-facing-attacks/?fbclid=IwAR0GmXxvoJ6_nAl-CGjLa7CPEpt6a4PyxkNAjx91j4_VWmArHSus4XSrxag

Exhibit d) https://www.theguardian.com/world/2015/jul/27/dying-for-christianity-millions-at-risk-amid-rise-in-persecution-across-the-globe?fbclid=IwAR3uLp1oEXAcBBZM6EnvzytSvCvxZDtsg0G9QJduFwLlX5yu3YUic8ogPE0

Exhibit e) https://edition.cnn.com/2018/04/24/africa/nigeria-church-attack/index.html

Exhibit f) https://www.eternitynews.com.au/world/christian-workers-in-somalia-worship-in-secret-fear-al-shabab/

Exhibit g) https://www1.cbn.com/cbnnews/cwn/2018/october/hindu-attacks-against-christians-on-the-rise-in-southern-india

 

In Ecclesiology, Political Theology, Politics, Social media , , , , , , ,
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Humility Wins?

March 15, 2018 — Leave a comment

Richard Foster once made three profound observations about humility. He stated:

‘…it soon becomes apparent that:

1. Study demands humility. Study simply cannot happen until we are willing to subject to the subject matter…we must come as a student, not teacher.
2. Not only is study directly dependent upon humility, but it is conducive to it.
3. Arrogance and humility are mutually exclusive’ (2008:82)

Here Foster is concerned with the polarised disconnect between arrogance and humility in the context of study, viewed as being one of four inward spiritual disciplines.

The process involves having a loving conscience, and being open to the possibility that other Christians may stumble. Over the years I have learnt the importance of humility. Primarily due to my own under-developed theological and socio-political understandings. (1. Cor.8:11). In the field of academia friends, including “brothers-in-Christ” can quickly become an enemy.

The reason why is pinpointed by Liberation theologian James Cone.

The reality is that ‘most theologies [and other academic disciplines] are in fact an, [advantaged class] bourgeois exercise in intellectual masturbation’ (1975:43, parenthesis mine)

The issue of pride in the academy is bluntly summed by Cone. By this damning metaphorical indictment, Cone issues forth a caveat, that I am in cautious agreement with. Only as far as this statement critiques pride and ‘disturbs the sinner in his or her sin’ (Karl Barth).

Paul illustrates this in 1 Cor.8-10 when he invites the Church to identify its idols because:

‘Idolatry exposes people to serious danger…the strenuous self-denial of the athlete…is a rebuke to half-hearted, flabby Christian service. The athlete denies themselves many lawful pleasures and the Christian must similarly avoid not only definite sin, but anything that hinders spiritual progress…however God is not simply a spectator of the affairs of life in this; he is concerned and active. He will always provide a way out…therefore our trust is in the faithfulness of God’ (Morris 1996:137, 141 & 142)

Zeal (whether it be labelled liberal, conservative, red-pill, blue-pill, extreme or otherwise) must not become arrogant, conceited, and over-empowering whereby it puffs up one person to dominate over another unjustly.

In other words, ‘do not become the dragon  you are fighting against’ (Nietzsche paraphrased by Phillip Yancey, 1997:232)[1].

Pride is, and can only ever be an enemy of grace –  pride is like a tool for the ‘nothing’ (Barth’s term for absolute evil) to corrupt God’s blessing and work. As a consequence pride becomes an enemy to freedom, and a threat to community, worship, marriage, family – progress.

For me this means that my response to pride must become ‘reflective instead of instinctive’ (Karl Barth C.D IV.4:182); putting off well-engrained, survival mechanisms that help me hide in bitter pride rather than heal in humility.

It may be too simple to suggest that humility wins. After all, rejecting pride is not an easy task and mantra’s themselves can become tired, meaningless ambiguity of phrases like ‘love wins’. Suggesting that humility wins, however, is not the same as saying ‘love wins’ because it is more specific. Humility doesn’t have the baggage attached to it in the way that love does.

Nor does it not mean allowing ourselves to become doormats or subjugating ourselves to indentured, unjust servitude. Humility drives us forward. Unifying us in our agreements and disagreements; forcing us to graciously acknowledge our own limitations. This promotes respectful dialogue and round-table discussion.

One area where this can be applied is identified in Paul’s call to work towards preventing the wounding of other Christians in areas of their lives where they are either exhausted or under-developed (1 Cor. 8:11). To this task the Church in its various expressions and forms, ‘works towards the glory of God’ (1 Cor. 10:31) rather than the glory of self.

The side point here is that when Paul talks about restraining from or eating forbidden food, he doesn’t then apply, this freedom under grace, to sexual immorality. The body, as John Calvin so brilliantly points out, ‘was made for food, not for sexual immorality’ (Commentary on First Corinthians).

By choosing to give room for the under-developed thought and limitations of others we practice humility. Humility in action involves the loving ‘act of consideration for limitations ’ (Morris, 1996:124-123, italics mine). The superiority of humility over pride is grounded in the fact that humility strengthens, pride tears down. In working towards humility those brighter than the rest, offer to build those under up, providing them with the light of even greater insight and participation in the community.

References:

Cone, J.1975, God of the oppressed  Orbis Books NY

Forster, R. 2008 Celebration of discipline (1980) Hodder & Stoughton UK

Morris, L. 1996 Tyndale New Testament Commentaries: 1 Corinthians Intervarsity Press Wm. B Eerdmans publishing

Yancey, P. 1997, What’s so amazing about Grace? Zondervan Publishing House

Photo by Kristopher Roller on Unsplash

[1] The actual quote reads ‘the man who fights too long against dragons becomes a dragon himself; and if you gaze too long into the abyss, the abyss will gaze into you’ (Beyond good and evil, p.63) – This is not an endorsement of Nietzsche or his philosophy, it is a critical application of a controversial statement used in order to illustrate a point.

In Ecclesiology, Theological Reflection , , , ,
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It’s Not The End of Christianity If It Is Forced Into The Shadows

December 2, 2017 — 1 Comment

The Catholic herald in the U.K. recently published an excellent article called The Australian church is in desperate trouble. Although I’m protestant, I stand in solidarity with most of what’s written.

Three things are worth highlighting and commenting on:

The first, it’s too simple to say that Australia was never a Christian country. Australia was founded on enlightenment ideals, WHICH have their foundation in an understanding and living “robust Christianity”.

It’s fairly clear from history about what happens when that foundation is either ignored or attempts or made to completely severe it. I think in Australia’s case its going to be a matter of, “you don’t know what you’ve got till it’s gone”…People are already without hope, exhausted, and only happy when its “payday”.

Showing that the worship of money is the real contender for ”who’s to blame, for that lack of hope and unhappiness” spotlight, not Christianity.

The second, some churches have made some serious errors of judgement and even become accomplices in crimes against some young people entrusted to their care. No thinking, loving Christian would ever say that those church communities haven’t sinned and or that now their sin (as the Bible warns us in Numbers 32:23) isn’t finding them out.

That’s what’s been good about the Royal Commission. It’s a refining and a reminder to keep vigilant when it comes to protecting the young. Hence the large amount of “no” voters arguing against “safe schools” and saying “no” to SSM.

Why create a new stolen generation, because it ”seemed like a good idea at the time”? Why allow a system where abuse is too easy to hide behind a veil of tolerance, fear and politics?

Some Christians are rightly held accountable for their failure to stand up and speak out against child sexual abuse. That reverberates throughout the Church universal.

Yet, when the Church, who learning from their mistakes and the sins of others in their communities, decide to act and stand up, then speak out against what they see as potential abuse and potential for abuse, they’re called, intolerant, bigoted, unloving and worse.

It’s inconsistent and vile to say to the Church that they were wrong for not speaking out then, only to turn and tell the Church they should be silent now. The Church must rise to the challenges of life, in grace, truth and the light of Christ.

The third, it’s not the end of Christianity if it is forced into the shadows of Australian life, politics and society. Nor is it the end of Christianity, if it is silenced at the order of political correctness and enforced by the slaves of the bureaucratic caste who, through a false doctrine, indoctrinate them, and pay their cheques.

The end of Christianity, is, as it was with its beginning, centred in God’s triumph in and through Jesus Christ. The alpha and omega is not centred in temporal, abstract human power or human triumphalism (both inside and outside the Church). God, in Jesus Christ, has the final word.

Time to dust off Augustine’s City of God & Tertullian’s Apology. Our Christian forebears; our brothers and sisters in Africa, China, India; those who lived under Soviet rule and those brothers and sisters who suffer in the Middle East, already outline what our response should look like, they lived and live through much, much worse.

As the article concludes:

“For gold to be purified, it must be first tested in the furnace. Perhaps this is what is happening to Catholicism in Australia.
But the Church doesn’t end with the furnace; it ends in hope.
Last Sunday, which was the last of the liturgical year, we celebrated the feast of Christ the King. The Church in Australia will face the new year as the Church will do across the world – not with a sigh of relief, but with confidence that the battle is already won.” [i]

Jesus is victor!

#bewaretheauctioneers

References:

[i] Catholic Herald, The Australian church is in desperate trouble Sourced 2nd December 2017  

In Church, Church history, Ecclesiology, Political Theology, Politics , , , ,
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Paralysed by Politics & Pluralism: Christians In The West

September 14, 2016 — Leave a comment

gresham-collegeEngland’s Gresham College has a series of excellent lectures available for free on YouTube. Two grabbed my attention. Alister McGrath’s, ‘Darwin, Evolution and God: The Present Debates‘   and Alec Ryrie’s, ‘What Would Jesus Do? Christian Culture Wars in the Modern West.’ 

McGrath’s lecture starts with an overview of Charles Darwin’s journey from The Beagle to the establishment of his theory, and closes with a discussion about Darwinism and religion. My only criticism was that McGrath is a little too generous towards Darwin when discussing Nazism and its social Darwinian foundations.

That was, however, offset by McGrath’s in-depth look at Darwin’s assertions in ”The Decent of Man”.

“Darwin never became an atheist. Although he wrestled with [Protestant] Christianity’s “lack” in dealing with suffering, brought on by the loss of his daughter, Darwin never used evolution as weapon against Christianity. From what we know, Darwin didn’t see a clash between evolution and creation”

In a somewhat related vein, Alec Ryrie’s lecture deals with the paralysing of freedom.

His three primary themes are morality, christian authenticity and the loss of christian identity. All of which are paralysed by politics and pluralism.

Ryrie states that for the West, ‘World War Two was the defining moral event, of the twentieth century.’ For example: the fight against the Axis powers in WW2 was portrayed as a Crusade against evil. This, according to Dwight Eisenhower, was proven true by the horrors found in Dachau and Auschwitz.

This led to a post-war rallying around Judeo-Christianity, the faith of “Christendom”, as being a bulwark against communism, because those who pray the Shema Yisrael and the Lord’s Prayer, saved the West from Nazism [the new modern face and name for evil].

From the mid 1950s up to 1968 something shifted in the West. Ryrie looks to this shift by focusing on the African-American civil rights movement. In these he sees the opportunistic birth of the radical left (Western Marxism), as it took over ownership of the Civil rights movement, and quietly suppressed the movements Christian foundations.

The consequence being a ‘reckless abandonment of institutions‘ and tradition. Adding to this the eventual gagging of the gospel (Jesus Christ) and the disintegration of an openly Christian identity.

The outcome was that ”culture determined the agenda and therefore the church had to go wherever the culture led.” Just as the Church under the thumb of National Socialist Germany had lost it’s identity, was paralysed and painfully divided by conformity, politics and pluralism, the Church in the West today has followed suit.

Christian identity ended up ‘torn’ between political correctness and Christian orthodoxy.

For example: by the late 1970s the religious left had became ‘invisible’. Ryrie presents as evidence the overthrow of the Student Christian Mission (SCM) by Marxists, who,

‘merged a Marxist revolution with the Kingdom of God; seeing Jesus as a political radical.
This was the subsuming of Christian identity into radical politics.’

A theology of Christian liberation, which centres Christ at the heart of  justice, was confused with liberation theology, which surrenders Christ into servitude to the ideology of Marx.

The lecture ends with the example of Buzz Aldrin’s decision to have communion on the moon. Ryrie highlights Aldrin’s regret, where in his 2008 memoir, Aldrin stated, if he did the moon landing all over again, he wouldn’t repeat it, because they went to the moon on behalf of humanity, which includes Jews, Muslims, Hindus and heathen, not just Christians.

Although Aldrin took communion in private, Aldrin is still led to reconsider it. The real reason? He has been taught to view the outworking of his Christian faith as intolerant and bigoted. He has been pressured to feel guilty for living out his Christian faith; coerced into feeling guilty for following Jesus Christ.

Ryrie points to Adlrin’s regret as evidence of the crisis caused by this loss of Christian identity. The  insecurity (lament/shyness/uncertainty) about holding up, with conviction, what is an essential rite of Aldrin’s faith, makes special note of the struggle Christians have in ‘maintaining a [Christian] identity in the midst of pluralism.’

Ryrie’s lecture is full of insight. He inadvertently backs up the quip that the radical Left created the modern Conservative movement.

The radical Left continues to be a divisive force, setting itself up as the Kingdom of God without God in it. Grasping for any cause that will reinvigorate this division to foster recruitment and feed an alternative sense of global community that competes with the Commonwealth of Christ, by attacking its freedom and undermining its legitimacy.

Christianity indistinguishable from the world is subsequently extinguished by the world.

Or perhaps more accurately, Christianity indistinguishable from the world allows itself to be extinguished (at least in public) from the world.

It should be no surprise to us then, that leaders will rise who don’t live up to the Judeo-Christian convictions that are said to have defeated the evils the world faced in the 1940s. It should be no surprise to us then, that once we’ve effectively evicted God from the pubic and private sphere, we end up with leaders who fail to lead outside their own self-interest.

You cannot remove Judeo-Christianity from the West, then think you are right to kick and scream when a leader/s rise who don’t live out Judeo-Christian convictions.

In the end, you’re only getting what you prayed for.

References:

[i] McGrath, A. 2016 ‘Darwin, Evolution and God: The Present Debates‘ Gresham College – [transcript]

[ii] Ryrie, A. 2016 What Would Jesus Do? Christian Culture Wars in the Modern West Gresham College – [transcript]

In Dietrich Bonhoeffer, Ecclesiology, Ecumenism, Political Theology , , , , ,
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Hashtag Evangelism

May 27, 2014 — Leave a comment

When it comes to improving context and expression on social media, #hashtags can empower written communication.

For example #hashtags can provide:

 sharp relief…

8830305566_b67bb323af_z

Image: AdamRobertsEF, sourced from Flickr 27th May 2014

They do this by allowing improved delivery of the message. Such as providing context, enhancing dialogue and uplifting an otherwise impoverished form of expression. Hashtags allow the author and the reader to reach beyond the limitations of non-verbal, faceless communication.

However, used on their own #hashtags can be:

hashtags

Jasmine Henry, writing for ragan.com, suggests six areas of social media etiquette where businesses (and I think people in general) should use caution when wielding the might of the hashtag.

Jasmine writes:

First, beware of using ‘too many hashtags. Overuse is annoying and can be difficult to read’.

Second, be careful of the ‘irrelevant use of hashtags.’ There’s no need to hashtag every post.

Third, proper social media etiquette requires a limit of only ‘three to four words’ behind a hashtag. This allows for improved readability.

Fourth, don’t ‘over promote a self-made hashtag‘. Be careful you’re not over stating what is obvious to the reader.

Fifth, understand the mechanics behind hashtags. ‘Be considerate of the trend in order to avoid looking like you are jumping into a pre-existing conversation without having something relevant to contribute to that conversation.’

Lastly, be sure that the hashtag relates to the trend. Avoid ‘hashtag sampling, by misusing or miscalculating the contextual meaning within a hashtag trend’

The Church would do well to not overlook the usefulness, significance and potential of hashtags. Their use allows for bridge building as the hashtag mechanics can carry the message further. One outcome suggested by a hypothetical scenario might be when a person in need of encouragement lands upon a ”trend” directing them back to the Gospel, or the sender opening up opportunity for fellowship, responsible care and/or contextual mission.

Some of us might be unaware of this ”etiquette”, since a lot of people are all awkwardly still working out how to use this technology in community. I had some idea, but it wasn’t until I looked more into it that I realised the use of hashtags is actually not a bad thing.

The fuss in using hashtags appears to involve nothing more than concerns about their overuse and the uncertainly of their usefulness, significance and potential.

These are also important points here that can be made about how this relates to pastoral care and evangelism in an online mirco-blogging environment. For instance, hashtags can avoid a passive aggressive tone when presenting shared material. In a pre-emptive sense, used properly hashtags have the potential to defuse rather than ignite misgivings about the Church, the Bible and God.

As long as the mechanics are understood and not hindered by their programmers or our own poorly considered words, the hashtag allows a way for us to reinforce the context of what we are trying to say. As result we have a way to overcome the limitations of faceless-expressionless communication and the obstacle of misunderstandings unique to social media.

 

hashtag Merriam_Webster

Image: Merriam-Webster

 

Source:

Henry, J. 2012 The 6 most irritating ways to use hashtags on Twitter, sourced from ragan.com

In Ecclesiology, Leadership, Notes & Quotes, Pastoral Care, Socal Media , , , ,
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Dietrich Bonhoeffer, Lent 1933

March 11, 2014 — 8 Comments

Bonhoeffer_Lenten Sermon

A Collection of Sermons from Dietrich Bonhoeffer, something I’ve been hanging out to read for a while, arrived today.

In the process of browsing through the texts, some statements in particular held my attention:

The historical context of this sermon is Lent and Hitler’s coming to power in Germany, January 1933[i].

‘Gideon responded, “but sir, how can I deliver Israel? My clan is the weakest in Manasseh, and I am the least in my family.” The Lord said to him, “But I will be with you…” (Judges 6 – 8)
‘Who would be willing to say that he or she has never heard this call and has never answered, as Gideon did: Lord, with what am I supposed to do such great things? But then Gideon is silenced; today as just in those days, he’s told to shut up. You’re asking, “With What?” Haven’t you realised what it means that this is God calling to you? Isn’t the call of God enough for you; if you listen properly, doesn’t it drown out all your “With What” questions? “I will be with you” – that means you are not asked to do this with any other help. It is I who have called you; I will be with you; I shall be doing it too…
…Do you hear that, Gideon of yesterday and today? God has called you, and that is enough. Do you hear that, individual doubting Christian, asking and doubting Christian? God has plans for you, and that does mean you. Be ready and see to it. Never forget, even when your own powerlessness is grinding you down to the ground, that God has phenomenal, immeasurable, great plans for you. I will be with you.
…Gideon conquers, the church conquers, we conquer, because faith alone conquers. But the victory belongs not to Gideon, the church, or ourselves, but to God. And God’s victory means our defeat, our humiliation; it means God’s derision and wrath at all human pretensions of might, at humans puffing themselves up and thinking that they are somebody’s themselves. It means the world and its shouting is silenced, that all our ideas and plans are frustrated; it means the cross. The Cross over the world…
…The people approach the victorious Gideon with the final trial, the final temptation: “Be our lord, rule over us.” But Gideon has not forgotten his own history, nor the history of his people…The Lord will rule over you, and you shall have no other lord….Beside us kneels Gideon, who was brought through fear and doubt to faith, before the altar of the one and only God, and with us Gideon prays, Lord on the cross, be our only Lord.
Amen.’
(Dietrich Bonhoeffer, Berlin 1933)

The content of the sermon reflects a response to the ideological ‘will-to-power’ present within fascism, spreading its hands across Europe at the time. The overall text of the sermon hints at Bonhoeffer’s political theology. Here he firmly warns us that human loyalties may sway, but the Lordship of Jesus remains intact as a matter of fact.

Bonhoeffer appears to be saying that because of God’s grace there is only one Lord. He alone, is for us – to be our God and we His people. He stands against us in His loving Yes to us. Even though humans may seem to succeed for a time in their pride filled quest for lordless power, they are inevitably confronted with ‘defeat’ and ‘humiliation’; ‘the world and its shouting is silenced’ by ‘the cross of Jesus Christ – that means God’s lordship over the world.’[ii]

For me, the relevance of Lent and Ash Wednesday is apparent. This gives weight to Bonhoeffer’s chief point, and is made all the more intense with references to ‘dust’, ‘faith in action’[iii], humiliation and defeat. In addition what is seemingly stated to contrast with the Swastika (or crooked cross), a symbol now synonymous with Nazism, Bonhoeffer’s ‘cross over the world’[iv] remark is subtle, and deliberate, highlighting a theologically well defended political subtext.

In pointing us to the liberating contents of the Biblical genres, Bonhoeffer is reminding us that Jesus the Christ reigns, as Lord, over the lords of this world, whether they (or we) like having Him as their (our) Lord or not[v].

 

Source:

[i] Best, I. 2012 Sermon Introduction & Exposition in The Collected Sermons of Dietrich Bonhoeffer Fortress Press, p.67
[ii] Bonhoeffer,D. 1933 Gideon: God is my Lord in The Collected Sermons of Dietrich Bonhoeffer Fortress Press 2012:73
[iii] Ibid, p.69
[iv] Ibid, p.73
[v] Ibid, p.73

In Confessing Church, Dietrich Bonhoeffer, Ecclesiology, History, Jesus Christ, Notes & Quotes, Political Theology, Sermons ,
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On Entertaining Angels & Academic Arrogance

May 25, 2013 — 8 Comments

My wife and I are homeschoolers and we both deeply value learning.

Most homeschoolers would agree that ‘to be a teacher is truly to be the learner’ (Kierkegaard 1995:461). A part of this involves appreciating how important it is to have a teachable attitude and flexible approach towards education.

This is to say that we study with, as much as we provide teaching for our Children. Learning from one another drives education and we all thrive because of it.

We have quickly learnt that there is no room for academic arrogance in a homeschooled environment. This is because we are always working towards being ‘empathetic, a good listener and solidly present’ (Gerkin 1997:157).

From my observation, the way we engage in this environment is properly informed by a pastoral theology which understands that ‘models of care must be adapted to our changing situation’ (ibid 1997:37).

I have been embedded in the academic world for four and a half years. Throughout that time I found it extremely rare to witness the same kind of academic arrogance that I have seen on display, via some of the social media platforms I utilise. The closest I got to this in my journey through the academic maze was witnessing what happens when an ideology guides the theology of academics.

One example of this was Donald Miller’s consistent posts on twitter this week, which concerned some poorly timed tweets from John Piper. Sadly, Piper’s tweets coincided with the tragedy in Oklahoma. I appreciate both men as Christians and view them as solid contributors to their respective fields within the church (Piper’s tweets have since been deleted).

They just went too far.

The problem is that we are all tempted to impose, by varying degrees, a sense of superiority over others, especially when we disagree.

If Sir Francis Bacon was right and ‘knowledge is power’, then in a world that has wrongly rejected all absolutes, knowledge becomes KING, power becomes EVERYTHING.

The chief concern here is that bulldozing others with our knowledge represents our own insecurities. Worst still, it asserts a false moral superiority because it places us in opposition to grace and places us above the law.

Our reactions reflect how we feel about our ability to decode what has been communicated to us.

Sure, there are plenty of people who will agree, disagree and be totally indifferent to what you have to say. Fine, I get that.

For me the issue of academic arrogance is very real. It’s a potential compromise for Christians who use social media for mission, proclamation and outreach. The scripture that comes to mind here is Mt.10:16 (you know, the part where Jesus talks about sheep, wolves, serpents, wisdom, doves and innocence).

My point is this: it is necessary for Christians to keep practicing discernment. Knowing when to engage and when to disengage, when to assert ourselves and when to back off.

This means learning when to disagree openly and when to let some comments simply just fall away without incident. When we process this theologically we find a comfortable starting point with Paul’s plea to ‘speak the truth in love, like Christ’ (Eph.4:11-15).

My encouragement to you today is this: if like me, you inadvertently struggle in this area, make sure you return to your post.

Change it, delete it or mould it into something else. Don’t let the sense of inferiority that has guided the reactions of others cause you to give up.

Excellence is about giving the best we have to offer.

If that ‘imperfect offering’ (Cohen) reflects your best, LET IT SHINE. If it represents your 2nd best pull it and revise it. Do so, not because someone didn’t like it. Do it because you acknowledge that you can do better, knowing that in some ‘circumstances where we show hospitality to strangers, we may be entertaining angels without realizing it’ (Heb.13:2, ESV/NLT/MESSAGE)

Act on the truth which a lot of homeschoolers already own, that is ‘to be a teacher is truly to be the learner’ (Kierkegaard 1995:461).

When we do this the church proclaims humility through vulnerability, because we are open to correction and retraction. This shows the world that we are real, and that we are not part of an ‘elite spiritual aristocracy…that claims ‘special gnosis (knowledge)’ (Peterson 2005:61).

Our actions will show the world through word and deed, that we are part of a ‘suffering and sacramental community, on an imminent-incomplete journey towards the completeness promised to us in the event of the resurrected Christ’ (Barth, 2008:29).

This promotes authentic church, where Father, Son and Spirit through the voice of the μαρτύριον (the marturion/matyrs – witnesses) invites the broken, rejected and downtrodden into becoming genuine ‘dialogue partners’ (McGrath, 1992:128) with Him.

Sources:

Barth, K 2008 Prayers: Karl Barth Westminster John Knox Press London
Gerkin,C. 1997 Introduction to Pastoral Care Abingdon Press Nashville
Hong, H & Hong, E. 1995 The Essential Kierkegaard Princeton University Press
McGrath, A. 1992 Bridge building InterVarsity Press
Peterson, E. 2005 Christ plays in ten thousand places Hodder & Stoughton, London

Song: Entertaining Angels
Artist: Newsboys
Album: Step Up To The Microphone (1998)
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In Ecclesiology, Political Theology, Spiritual discipline , , ,
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