Archives For Winston Churchill

My daughter, who has been homeschooled for the majority of her education, is doing her higher school certificate this year and she’s starting to feel the pressure. In fact, we all are. In passing one day, I randomly encouraged her to “be like Maverick and engage.” Understanding the context of the reference, she smiled back.

As I am known to do from time to time, I started to think a bit deeper about the meaning of those words.

At the end of Top Gun (1986), Maverick sits waiting as back-up. He’s in an F-14, waiting as “ready-five” or ”ready-alert“, things don’t go well for the team and he’s then called into the fight. Once he gets there, he wavers. At this point in time he has a choice whether to engage or disengage. He chooses to engage.

Another example from 1986 comes from the film ‘Iron Eagle‘. When retired Air Force Colonel, Chappy Sinclair chooses to engage with the rescue of a friend, who is being held as a P.O.W. Sinclair chooses to help his friend’s son pilot an F-16 into a war zone. His most memorable words were:

“God doesn’t give people talents that he doesn’t want people to use. And he gave you The Touch. It’s a power inside of you, down there where you keep your guts boy! It’s all you need to blast your way in and get back what they took from you.” (I.E, 1986)

Although Maverick (Pete Mitchell – Tom Cruise) and Chappy (Louis Gossett Jr.) are fictional characters, there are sound examples throughout history of men and women, who were called into the fight.

One of those was Winston Churchill. At the age of 65, after many years of being dismissed for his warnings about the state of the world, he was called into the fight. He had the same choice as Maverick and Chappy. Engage or disengage. He chose to engage.

If you’re feeling the pressure today, and no doubt you will, because all of us do, remember these examples. Remember that God did not waver when He created you. He freely and decisively chose to engage in life with you, that you may freely and decisively engage in life with him.[i]

You have a God-given, grace enabled freedom, and you are called upon by God to live that out. Engage in life with Him through Jesus Christ, and engage in life with others. This freedom comes with responsibility; His grace confronts us with a choice. We choose daily, whether to invite God into our decisions, and be for others or for ourselves. That choice can be tough. Faith can be tough.

But we don’t put our faith in our circumstances. We don’t put our faith in faith. We put our faith in God, learning from that which He has given and anticipating where He will guide us, based on what He’s given and already done in the past for us. We have a history with God, even if we don’t want to acknowledge it. We are summoned to ‘trust in the Lord with all our heart, [to] lean not on our own understanding, [to] submit all things to Him, and he will make our paths straight.’ (Proverbs 3:5-6).

One of the other great historical examples comes from theologian, Dietrich Bonhoeffer. He reminds us of the choice to engage, while when in a Nazi prison, he wrote:

‘In me it is dark, but with you there is light.
I am lonely, but you do not abandon me.
I am faint-hearted, but from you comes my help.
I am restless, but with you is peace.
In me is bitterness, but with you is patience.
I do not understand your ways, but you know the right way for me.’ [ii]

 

So whatever we might meet in the coming day, be like Maverick and engage. Be like Churchill and engage. Be like Bonhoeffer and engage. Ultimately, be like Christ and engage. Stand with Christ and engage. They could have chosen differently, refused the fight, and disengaged entirely, but they chose not to. As a result, we are confronted by their example.

de Vivre Selon Dieu


References:

[i] In this statement, I’m drawing from Karl Barth.

[ii] Bonhoeffer, D. BDW:8, Letters & Papers From Prison, Fortress Press (p.195)

Image: Iron Eagle,  Sidney J. Furie, Tri-Star Pictures, 1986 (Use of this image is considered to be within the boundaries of fair use, given that the image is applied here, for the use of teaching, and comment in a not-for-profit context, and it contains clear credit and promotion of the film as a whole.)

The shape of things to come?:

‘Wojtyla (Pope John Paul II) was constantly battling an [oppressive totalitarian] Polish government that was seeking to harass the Church and reduces its influence over the Catholic population of Poland.
[…] Priest were taxed excessively, and often followed and beaten up; students were denied admission to universities if their parents were churchgoers; permits for the building of churches were withheld when new towns developed;
the state abolished old religious holidays and invented ersatz national ones; and there was a constant ideological compaign of lies in the media designed to weaken religion and reduce it to an expression of patriotic nostaligia. Wojtyla  resisted all these pressures by evading them inventively as much as by challenging them boldly.’
(O’Sullivan, 2006. )[i]

Czech playwright, poet, President, and political dissident, Václav Havel:

“Anything that in any way opposed the vision of the world offered by Communism, thus calling that vision into question or actually proving it wrong, was mercilessly crushed. Needless to say, life, with its unfathomable diversity and unpredictability, never allowed itself to be squeezed into the crude Marxist cage.
All that the guardians of the cage could do was to suppress and destroy whatever they could not make fit into it. Ultimately, war had to be declared on life itself and its innermost essence.
[Having come from a country once ruled by Communism] I could give you thousands of concrete examples of how all the natural manifestations of life were stifled in the name of an abstract, theoretical vision of a better world. It was not just that there were what we call human rights abuses. This enforced vision led to the moral, political and economic devastation of all of society.”
(Havel, 2002) [ii]

 

What should our response look like?

Jesus:

“Be as wise as a serpent, & as gentle as doves” (Mt.10:16)

Martin:

“God is neither hardhearted nor soft minded. He is toughminded enough to transcend the world; he is tenderhearted enough to live in it. He does not leave us alone in our agonies and struggles. He seeks us in dark places and suffers with us and for us in our tragic prodigality.” (MLK, 1963) [iii]

Never give up.

Even when they try to kill you:

P.J.P II: assassination attempt, St. Peter’s Square, 1981.

Reagan: assassination attempt, 1981, Washington D.C.

Thatcher: assassination attempt, Brighton, 1984

‘[In the 1970’s] All three were @ or near the peak of their careers. All three were handicapped by being too sharp, clear, and definite in an age of increasingly fluid identities and sophisticated doubts. Put simply, Wojtyla was too Catholic, Thatcher too conservative, and Reagan too American.’
(O’Sullivan, 2006. ) [iv]

 


References:

[i] O’Sullivan, J. 2006. The President, The Pope & The Prime Minister: Three Who Changed The World Regnery Publishing, (p.14)

[ii] Havel, V. 2002 Preface to Karl Popper’s ‘The Open Society and Its Enemies’, Routledge

[iii] King, M.L. 1963. Sermon: A Tough Mind & a Tender Heart; A Gift of Love, Beacon Press

[iv] O’Sullivan, ibid, 2006. (p.2)

Related reading:

Karl Barth, 1939: “Dear France,” Appeasement, Eschatological Defeatism & Resistance

Reagan’s Reminder: “The Martyrs of History Were Not Fools.”

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

 

ANZAC

April 25, 2015 — 2 Comments

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Orchestrated by socio-political heavy weights such as Lord Kitchener, and younger politicians like Winston Churchill. Commonwealth soldiers landed in the beach assault on Gallipoli and other areas of the peninsula, in April, 1915. These included soldiers from Britain, India, Australia and New Zealand.

Though debate still continues, The Dardanelles Strait campaign ended in more of a stalemate than defeat.

It was ultimately deemed a failure, due, according to Lloyd George, ‘not so much [the younger] Winston Churchill’s haste as to Lord Kitchener’s and [the then British Prime Minister] Herbert Asquith’s procrastination.’ [i]

Among other things, the joint Australian and New Zealand commemoration of ANZAC day provides an opportunity to reflect on the cost of war, freedom and the importance of our gratitude; that our collective “thank you” is collectively acknowledged; lived and breathed, not just superficially spoken.

Just as importantly, the day also provides an opportunity to talk about the violent persecution of the Armenians; a persecution carried out by some of the louder political factions within the politically unstable Ottoman Empire during this period.

The Armenians were Christians. They were considered more Westernised than their Muslim neighbours and as a result were looked upon with suspicion by the hostile factions.

The Armenian people looked for independence from Turkey, but were yet to be represented by any organised governmental body.

This was unlike Turkey, Australia and New Zealand, who, being represented as a nation in the battle for the Gallipoli Peninsula, had been considered to have come of age .

Alan Moorehead rightly noted that the success of the Turkish Army had become a political success.

‘They saw themselves as standing for the Turk, and for Islam. So, in elation, they set about hunting down their racial and political opponents (which was nothing new in the East or everywhere else for that matter). Success against the allied assault had expedited the persecution and slaughter of Armenians. It would be absurd, however, to argue that the Allies’ failure in the Dardanelles was the only cause of this, since the root instinct to destroy the unprotected, Christian, Armenian minority was always there. Before March there were about two million Armenians in Turkey, and it was the young Turks’ intention to exterminate or deport them all. This task, however, was never completed; barely three-quarters of a million were dead or dying by the time the frantic rage of their tormentors had exhausted itself.’

The point of ANZAC day is first found in an ode near to its heart:

‘…At the going down of the sun and in the morning
We will remember them.’
(The Ode, from For The Fallen, Robert Laurence Binyon, 1869-1943 )

We are in need of ANZAC day. Though body and memory fade, the act of being remembered transcends time. Placing us in the humble position of being reminded that ‘we are not God. That we aren’t even good idols.’ [iii]

Because of the gravity of it, our corporate, individual and collective arrogance is challenged; And we are met face to face with the enormity of the task before us. A task of vigilance that requires us to make every effort to protect and seek, peace and good will, among societies and nations.

Standing with those who care to uphold it, and are willing to share in bearing both its burdens and its blessings.

Standing in responsible disagreement against those who would seek to do the opposite.

Perhaps at the core of how important ANZAC day is, is that we as a society, are ourselves, confronted with the brutal fact, that a history too easily forgotten is a history too easily repeated.

 


Source:

[i] Moorehead, A. 1956, The Classic Account of Gallipoli, Aurum Press LTD. (p.171)

[ii] ibid, pp.98-101

[iii] Niebuhr, R. 1945 ‘Today, Tomorrow & The Eternal’ in Discerning the Signs of the Times :Sermon Essays

Related posts:

100 Years

The image in the photo above is of some knitted, red, poppy flowers. They mark the 100th anniversary of the ANZAC landings and were on display at a local show a few weeks back.