I was asked this question recently...
...on the face of it, it is a good question.
The person who asked it was genuinely concerned with being obedient to Christ, and knowing God's commands.
So what's the problem?
A little context will help:
We were discussing racial politics in America, and the wisdom that scripture might offer to the church in such a muddy cultural milieu. Specifically, I was arguing that Christians ought to engage in cross-cultural relationships as a rule. This person was arguing that it is good for Christians to engage in cross-cultural relationships, but only when they are specifically called to do so; that it is also fine for Christians to only engage in relationships within homogenous peer groups.
I was arguing that it is a discipleship issue; to be mature in Christ, one must engage in relationships with other Christians who do not share your culture. I was arguing that it is an ethical issue: to be godly and good is to love our neighbors even though they are not like us.
At this point, the person asked, "Okay, that all sounds fine, but how do you justify that with scripture?"
There are two responses that I want to give to that question:
1) Why should I have to justify my position scripturally, but you don't? Why is it important for me to understand the biblical commands before engaging in cross-cultural community, but it is perfectly fine for you to maintain the status quo (ignoring people who aren't like you) without any need to know what scripture says about it?
2) Let's look at scripture! From Genesis to Revelation a major theme of the Kingdom of God is the bringing together of the nations under the rule and reign of our Lord and Messiah. The major ethical concern of the New Testament is precisely the creation of a new ethnos on the earth through the proclamation of the Gospel of the Kingdom of Jesus. Paul publicly rebukes Peter on exactly this point, to fail to eat with other Christians of different cultures is to fail to understand the Gospel. (Gal 2) Racism is the charge that must be dealt with by the Jerusalem church in Acts 6, and working out the sticky details of multi-cultural community is the primary focus of the first ecumenical council in Acts 15.
================
To come back to the point, it is right and good for scripture to be the proving grounds of new ideas. But scripture must also be applied to old ideas and patterns of life!
It is not enough to simply accept things as they are and move on. Jesus, our King, is redeeming all things to the Father, bringing all aspects of life under His dominion.
Showing posts with label Race. Show all posts
Showing posts with label Race. Show all posts
12.12.2015
Race at School
Within a few days of each other, all three of my children shared with me similar experiences at school.
My children go to a public charter school here in the City of Buffalo. Like most city schools its student population is a mixture of racial groups. Our kids classes are almost half black, and half white, with a smattering of other ethnic groups mixed in. Like most city schools, the staff population is almost completely white, and overwhelmingly female.
My kids came home talking about the way the black kids and the white kids act, and how they act different from each other. They came home talking about the way the teachers treat the black kids and the white kids, and how they don't get treated the same. They also came home talking about how some of the black kids accuse some of the teachers, and white classmates, of being "racist."
This is, of course, a wonderful opportunity for us to engage our kids, to talk with them, and to help them gain some tools to use when they are adults. In particular, we are trying to help them understand the following:
Culture Exists
Your culture is like the rules to a sport. Everyone on the team knows where to be and what to do to participate. Once you learn how to play the game, you never really have to discuss the rules anymore. You just play.
When people engage across cultures, however, its like a group of two dozen kids playing together; except the first dozen think everyone is playing soccer, and the second dozen are trying to play basketball. They have different expectations, and don't have a common language to use to explore those different expectations. There is pain, offense, and confusion, without any real understanding as to why the other kids won't just play by the rules.
But in spite of the oftentimes painful results nobody is actually doing anything immoral.
Bad Behavior Exists
Sometimes people break the rules, and they know full well that they are breaking them, they just don't care. This is true for white kids and black kids. Sometimes they just do bad things. This also applies to bigotry. Sometimes people just mistreat people because of their race.
Neither one of those things is okay, and no one should get a pass because of their skin color, no matter which color it is.
Institutional Racism Exists
The simple truth is that our school, and most schools, are run by white people. The power dynamics aren't just. Its hard to see if you are white, but painfully obvious if you are not. What is more, those power dynamics are the product of a really painful history. While the events that caused the pain might be generations in the past, the pain of those events, and the institutions created by those events, persist into today.
This means that no one is presently doing anything immoral, but the immoral actions of people from the past, are still doing damage today. It may not be our fault, but it is our responsibility to change it.
Discernment
Finally, its really important that we help our kids discern the difference between these three things. Cross cultural interaction can be beautiful, but often its like someone stepping on your toe and breaking it. Then the question becomes, did they do it on purpose? or on accident? Or maybe, just maybe, its my fault for putting my foot where it didn't belong!
My children go to a public charter school here in the City of Buffalo. Like most city schools its student population is a mixture of racial groups. Our kids classes are almost half black, and half white, with a smattering of other ethnic groups mixed in. Like most city schools, the staff population is almost completely white, and overwhelmingly female.
My kids came home talking about the way the black kids and the white kids act, and how they act different from each other. They came home talking about the way the teachers treat the black kids and the white kids, and how they don't get treated the same. They also came home talking about how some of the black kids accuse some of the teachers, and white classmates, of being "racist."
This is, of course, a wonderful opportunity for us to engage our kids, to talk with them, and to help them gain some tools to use when they are adults. In particular, we are trying to help them understand the following:
Culture Exists
Your culture is like the rules to a sport. Everyone on the team knows where to be and what to do to participate. Once you learn how to play the game, you never really have to discuss the rules anymore. You just play.
When people engage across cultures, however, its like a group of two dozen kids playing together; except the first dozen think everyone is playing soccer, and the second dozen are trying to play basketball. They have different expectations, and don't have a common language to use to explore those different expectations. There is pain, offense, and confusion, without any real understanding as to why the other kids won't just play by the rules.
But in spite of the oftentimes painful results nobody is actually doing anything immoral.
Bad Behavior Exists
Sometimes people break the rules, and they know full well that they are breaking them, they just don't care. This is true for white kids and black kids. Sometimes they just do bad things. This also applies to bigotry. Sometimes people just mistreat people because of their race.
Neither one of those things is okay, and no one should get a pass because of their skin color, no matter which color it is.
Institutional Racism Exists
The simple truth is that our school, and most schools, are run by white people. The power dynamics aren't just. Its hard to see if you are white, but painfully obvious if you are not. What is more, those power dynamics are the product of a really painful history. While the events that caused the pain might be generations in the past, the pain of those events, and the institutions created by those events, persist into today.
This means that no one is presently doing anything immoral, but the immoral actions of people from the past, are still doing damage today. It may not be our fault, but it is our responsibility to change it.
Discernment
Finally, its really important that we help our kids discern the difference between these three things. Cross cultural interaction can be beautiful, but often its like someone stepping on your toe and breaking it. Then the question becomes, did they do it on purpose? or on accident? Or maybe, just maybe, its my fault for putting my foot where it didn't belong!
12.03.2015
On Race
1) The politicians are hurting us:Our political process is such that we give power to those who can whip up social support. This is much easier and effectively done by exciting people's fear, anger, and pain. Thoughtfully engaging with complex problems to find comprehensive solutions doesn't get you votes. This drives the whole conversation in divisive and simplistic directions. Politics divides us along conservative/liberal lines, but it also divides us along racial lines, economic lines, etc. We need to stop taking our cues from the politicians, and start taking our cues from Scripture, and the wisdom of the church (the global-historical church, not the 21st century American church).
2) Everyone needs to stop talking and start listening:The single largest problem is not that we don't understand each other, its that we don't recognize that we don't understand each other! Just like in a marriage: its not the places where we recognize our misunderstandings, its the places where we think we understand each other (but we don't) that cause the most damage. It is a rare conservative that understands liberals, and vice versa. It is a rare white person that understand black culture, and vice versa. It is a rare rich person that understands poor people, and vice versa. But we all think we understand each other!
3) Demonizing your opponents will only make things worse for yourself:Our society will not be able to move beyond our current situation without active participation and engagement from everyone. Simply put, if we want to see an end to social unrest like what happened in Ferguson and Baltimore, the black community needs to feel included in the consciousness and concerns of white americans. If we want to see a change in the systemic racial disparities that plague our nation, the white community needs to have their fears and concerns addressed. Neither of those things will happen if conservative voices continue to paint the black community as criminal and lazy, and liberal voices continue to paint the white community as racist.
4) Liberals ought to stop calling everyone racist:While racism still exists in some individuals and communities, it is no longer acceptable, or prevalent. As a matter of moral integrity, most white americans are committed to the notions that black and white people are of equal value, that black and white people are deserving of equal opportunities, and that black and white people ought to live together as friends. Again, this is not universal, but it is the dominant paradigm within white communities, particularly conservative communities.
In recent decades, liberals have shifted the conversation towards issues of systemic racial injustice. This is proper and good. The problem however, is that the language of racism has continued to be used. White people are being accused of racism when they aren't racist. Again, systemic injustice is real, but it isn't being caused or perpetuated by the bigotry of white individuals. Its cause lies elsewhere.
This is where liberals need to listen to the voices coming from conservative communities. Listen and attempt to gain understanding.
5) Conservatives ought to stop denying and/or justifying racial disparities:White conservatives look into their own hearts and think, "I don't dislike or mistreat black people," and then stop thinking about what else might be going on. Their individualistic view of humanity and society blinds conservatives to the ways in which systems not only exist, but largely benefit white, middle-class, communities; indeed they often do so at the expense of impoverished minority communities.
Conservatives are conservative because they believe in the power of individuals to make their own destiny, as well as find solutions to larger community problems. Because of this they are reticent to look to government to solve social problems, and this drives them to treat all social problems as driven solely by individual action. This blinds them to the reality of social forces, both the social forces that marginalize impoverished communities and the social forces that empower middle-class communities.
Even more, this is where conservatives tend to ignore the anecdotes of black experiences of systemic injustice. Conservatives view them as unique instances divorced from a larger social fabric of attitudes and experiences. What needs to happen is a willingness to listen to the experiences and perceptions of the minority community.
6) We need to call people to personal engagement in cross-cultural relationships:The real path forward is the path laid out in Galatians 2; namely cross-cultural table fellowship in light of our common allegiance to Christ. I am convinced that this is the closest thing to a silver bullet. In many ways table fellowship is both the means and the end of the reconciliation process. A commitment to maintaining unity in spite of difference, or misunderstanding, is the bedrock upon which understanding and communion can be built.
7) Racism isn't the real issue:The real issues driving the problems surrounding race in America are not overtly racist individuals, subconscious bias, or overtly racist laws; the real issues driving these problems are #1 the social/political/economic systems and infrastructure that were built by racists of a bygone era that persist into today #2 the generational effects of historic racism on the Black communities of the present #3 the apathy of middle-class whites to confront the status-quo if any sacrifice on their part is required.
The reason I believe liberals need to stop crying 'racism' is that it is a misdiagnosis. If I am convinced the problem is that you are racist, then I will try to convince you to change your attitudes towards other people groups. If I am convinced that the problem is that you are lazy and unwilling to sacrifice to help your fellow man, then I will try to convince you to change your attitude about your own personal responsibility towards those in pain.
8) The playing field isn't level:The reality of life in America is such that white and black individuals do not have the same opportunities. The various statistical differences between white and black communities with regard to income, violent behavior, education, family commitments, incarceration rates, addiction, etc. are not to be ignored. This is, however, one of the places where conservatives and liberals talk past each other and to their own constituents.
I have found that conservatives are very uncomfortable talking about an un-level playing field, but they are susceptible to hearing about the plight of children in poverty, and are concerned about injustice. For many conservatives, so long as they are not considered the cause of the injustice, they are willing to consider taking responsibility for ending injustice.
2) Everyone needs to stop talking and start listening:The single largest problem is not that we don't understand each other, its that we don't recognize that we don't understand each other! Just like in a marriage: its not the places where we recognize our misunderstandings, its the places where we think we understand each other (but we don't) that cause the most damage. It is a rare conservative that understands liberals, and vice versa. It is a rare white person that understand black culture, and vice versa. It is a rare rich person that understands poor people, and vice versa. But we all think we understand each other!
3) Demonizing your opponents will only make things worse for yourself:Our society will not be able to move beyond our current situation without active participation and engagement from everyone. Simply put, if we want to see an end to social unrest like what happened in Ferguson and Baltimore, the black community needs to feel included in the consciousness and concerns of white americans. If we want to see a change in the systemic racial disparities that plague our nation, the white community needs to have their fears and concerns addressed. Neither of those things will happen if conservative voices continue to paint the black community as criminal and lazy, and liberal voices continue to paint the white community as racist.
4) Liberals ought to stop calling everyone racist:While racism still exists in some individuals and communities, it is no longer acceptable, or prevalent. As a matter of moral integrity, most white americans are committed to the notions that black and white people are of equal value, that black and white people are deserving of equal opportunities, and that black and white people ought to live together as friends. Again, this is not universal, but it is the dominant paradigm within white communities, particularly conservative communities.
In recent decades, liberals have shifted the conversation towards issues of systemic racial injustice. This is proper and good. The problem however, is that the language of racism has continued to be used. White people are being accused of racism when they aren't racist. Again, systemic injustice is real, but it isn't being caused or perpetuated by the bigotry of white individuals. Its cause lies elsewhere.
This is where liberals need to listen to the voices coming from conservative communities. Listen and attempt to gain understanding.
5) Conservatives ought to stop denying and/or justifying racial disparities:White conservatives look into their own hearts and think, "I don't dislike or mistreat black people," and then stop thinking about what else might be going on. Their individualistic view of humanity and society blinds conservatives to the ways in which systems not only exist, but largely benefit white, middle-class, communities; indeed they often do so at the expense of impoverished minority communities.
Conservatives are conservative because they believe in the power of individuals to make their own destiny, as well as find solutions to larger community problems. Because of this they are reticent to look to government to solve social problems, and this drives them to treat all social problems as driven solely by individual action. This blinds them to the reality of social forces, both the social forces that marginalize impoverished communities and the social forces that empower middle-class communities.
Even more, this is where conservatives tend to ignore the anecdotes of black experiences of systemic injustice. Conservatives view them as unique instances divorced from a larger social fabric of attitudes and experiences. What needs to happen is a willingness to listen to the experiences and perceptions of the minority community.
6) We need to call people to personal engagement in cross-cultural relationships:The real path forward is the path laid out in Galatians 2; namely cross-cultural table fellowship in light of our common allegiance to Christ. I am convinced that this is the closest thing to a silver bullet. In many ways table fellowship is both the means and the end of the reconciliation process. A commitment to maintaining unity in spite of difference, or misunderstanding, is the bedrock upon which understanding and communion can be built.
7) Racism isn't the real issue:The real issues driving the problems surrounding race in America are not overtly racist individuals, subconscious bias, or overtly racist laws; the real issues driving these problems are #1 the social/political/economic systems and infrastructure that were built by racists of a bygone era that persist into today #2 the generational effects of historic racism on the Black communities of the present #3 the apathy of middle-class whites to confront the status-quo if any sacrifice on their part is required.
The reason I believe liberals need to stop crying 'racism' is that it is a misdiagnosis. If I am convinced the problem is that you are racist, then I will try to convince you to change your attitudes towards other people groups. If I am convinced that the problem is that you are lazy and unwilling to sacrifice to help your fellow man, then I will try to convince you to change your attitude about your own personal responsibility towards those in pain.
8) The playing field isn't level:The reality of life in America is such that white and black individuals do not have the same opportunities. The various statistical differences between white and black communities with regard to income, violent behavior, education, family commitments, incarceration rates, addiction, etc. are not to be ignored. This is, however, one of the places where conservatives and liberals talk past each other and to their own constituents.
I have found that conservatives are very uncomfortable talking about an un-level playing field, but they are susceptible to hearing about the plight of children in poverty, and are concerned about injustice. For many conservatives, so long as they are not considered the cause of the injustice, they are willing to consider taking responsibility for ending injustice.
10.14.2015
Racial Politics: Why our Rhetoric Matters
I heard an interview on the radio the other day…
I am not even sure of the station or the program as I was driving out of the area. But the program host was discussing with guests and callers the situation surrounding one of the recent shootings of black men by police officers, and the surrounding protests, the movements, the politics, the social forces, etc.
A woman called in and said something that I thought was profoundly important about race relations in our country.
She identified herself as an 'older, African-American, woman,' and she proceeded to say that in her experience white bigotry is no longer an important factor in our racial problems, rather white apathy is the problem. She talked about other factors (the history of bigotry, and the black community's own apathy), but she talked mostly about how problematic and inaccurate it was to diagnose the problem as 'white racism;' in her experience, most white people aren't racists, they just aren't willing to do much of anything about the plight of black communities if it costs them personally.
I thought this profoundly important for several reasons:
1) Its true: while it is true that bigotry endures in our day, it is not the problem that it once was. It is no longer acceptable by our culture, indeed calling someone a racist in many circles is a serious charge that most people will respond to with strong emotions. The majority of white people in America are completely in favor of a society where people of all colors can freely share in the wealth, power, and blessing of our nation, and they are personally willing to engage relationally with people of all colors. …but not if it costs them anything to do so!
2) Its informed: she had obviously spent enough time engaging with white people that she understood what was going on inside the hearts and minds of individuals and communities. This is not just about proximity, but also about a desire to understand those who are different than you.
3) Its honest: saying what is true about a situation, instead of throwing insults at one's socio-political opponents, is a display of integrity. It feels good to insult people, especially if they have hurt you. But calling someone a bigot, when you know that they are not a bigot, is simply dishonest.
4) Its helpful: imagine a Doctor who was so bent on the eradication of cancer that he diagnosed every patient he saw with cancer and gave them chemotherapy and radiation treatment. Compare that to a Doctor who was so concerned with the health of her patients that she carefully and methodically diagnosed each patient's symptoms for their various root causes and then applied the appropriate treatment for each individual case. It simply doesn't help to call someone a racist who isn't a racist. That usually only produces righteous indignation, and resolute opposition. It simply doesn't help to ignore apathy in a lazy person or a lazy society. Pointing at the real problem helps highlight the real solution. A misdiagnosis erodes trust and hurts everyone involved.
5) Its generous: it would be easier to point at the actual white racism that exists. It would be easier to point at the rhetoric of politicians who foment racial fear to gain votes. But instead, she chose to look beyond that, to give people the benefit of the doubt, and to seek to understand. She wanted to point at what was good in the white community and their response to racial politics.
6) Its hopeful: seeking to have an honest dialogue about a sticky topic is an indicator that you want to see progress. Too often sticky topics are simply used by those attempting to gain political power. Calling names, provoking anger, inciting fear, fomenting dissension, this is what we see politicians do with all divisive issues, and with race in particular. They do it so that they can get elected. But it doesn't help us heal, it actually gets in the way. To hear a woman speak this way is an indicator that she actually hopes for healing; she actually believes our society can change.
I am not even sure of the station or the program as I was driving out of the area. But the program host was discussing with guests and callers the situation surrounding one of the recent shootings of black men by police officers, and the surrounding protests, the movements, the politics, the social forces, etc.
A woman called in and said something that I thought was profoundly important about race relations in our country.
She identified herself as an 'older, African-American, woman,' and she proceeded to say that in her experience white bigotry is no longer an important factor in our racial problems, rather white apathy is the problem. She talked about other factors (the history of bigotry, and the black community's own apathy), but she talked mostly about how problematic and inaccurate it was to diagnose the problem as 'white racism;' in her experience, most white people aren't racists, they just aren't willing to do much of anything about the plight of black communities if it costs them personally.
I thought this profoundly important for several reasons:
1) Its true: while it is true that bigotry endures in our day, it is not the problem that it once was. It is no longer acceptable by our culture, indeed calling someone a racist in many circles is a serious charge that most people will respond to with strong emotions. The majority of white people in America are completely in favor of a society where people of all colors can freely share in the wealth, power, and blessing of our nation, and they are personally willing to engage relationally with people of all colors. …but not if it costs them anything to do so!
2) Its informed: she had obviously spent enough time engaging with white people that she understood what was going on inside the hearts and minds of individuals and communities. This is not just about proximity, but also about a desire to understand those who are different than you.
3) Its honest: saying what is true about a situation, instead of throwing insults at one's socio-political opponents, is a display of integrity. It feels good to insult people, especially if they have hurt you. But calling someone a bigot, when you know that they are not a bigot, is simply dishonest.
4) Its helpful: imagine a Doctor who was so bent on the eradication of cancer that he diagnosed every patient he saw with cancer and gave them chemotherapy and radiation treatment. Compare that to a Doctor who was so concerned with the health of her patients that she carefully and methodically diagnosed each patient's symptoms for their various root causes and then applied the appropriate treatment for each individual case. It simply doesn't help to call someone a racist who isn't a racist. That usually only produces righteous indignation, and resolute opposition. It simply doesn't help to ignore apathy in a lazy person or a lazy society. Pointing at the real problem helps highlight the real solution. A misdiagnosis erodes trust and hurts everyone involved.
5) Its generous: it would be easier to point at the actual white racism that exists. It would be easier to point at the rhetoric of politicians who foment racial fear to gain votes. But instead, she chose to look beyond that, to give people the benefit of the doubt, and to seek to understand. She wanted to point at what was good in the white community and their response to racial politics.
6) Its hopeful: seeking to have an honest dialogue about a sticky topic is an indicator that you want to see progress. Too often sticky topics are simply used by those attempting to gain political power. Calling names, provoking anger, inciting fear, fomenting dissension, this is what we see politicians do with all divisive issues, and with race in particular. They do it so that they can get elected. But it doesn't help us heal, it actually gets in the way. To hear a woman speak this way is an indicator that she actually hopes for healing; she actually believes our society can change.
2.15.2015
Celebrating Black History?
Why would a White man write an article celebrating Black History?
...thats a fair question, but I think the answer is obvious enough. A better question, however, is why would anyone want to read an article from a White man celebrating Black History?
Hopefully that question is answered in the next paragraphs.
Permit me an observation. Some of the most articulate African-American voices I interact with are often given a platform to speak to White people about issues of race and racial reconciliation. White culture, and in particular, White Christian culture, is coming to terms with the fact that the gospel demands that we share meals with Christians of every cultural background (see Galatians 2). In light of this, articulate African American voices are sought after by some White Christians... but those voices are quite often only invited to speak about one thing: race and racial reconciliation.
The White Church will have a panel discussion around issues of race, and invite a multi-cultural group to speak, or will have an event focused on the issue and invite an African-American scholar to present some ideas the topic. In and of itself, this is a good thing. We need people of all cultures speaking to the issue of a reconciled and reconciling church. In particular we need the voices of the Black community to share their perspectives and their pain regarding the racial history of our world and the Church. The problem lies, however, in the fact that this is often the only space where White Christians are willing and able to hear Black voices.
Back to Galatians.
Paul's argument is not that Jews and Gentiles must resolve past hurts for the sake of the gospel, but rather, that Jews and Gentiles must eat together for the sake of the gospel! Indeed, the entire point of resolving past hurts is precisely so that we can enjoy fellowship in Christ!
What this means to me is that, while it is indeed vitally important for me to hear Black voices explain the history of race from Black perspectives, it is equally, if not more important, for me to hear Black voices speaking about worship, poverty, Christology, prayer, Ecclesiology, discipleship, addiction, Missiology, evangelism, technology, leadership, business, philosophy of ministry, socio-economics, etc. from Black perspectives!
The Church needs the wisdom of the Black community's voice, not just on issues of race and racial reconciliation (although this is one of the great gems that the Black community has to offer the global church!), but on all issues. The Body of Christ needs every member healthy and fully engaged for us to be healthy as a whole. If we belong to Christ, then we belong to each other. While this must be asserted when one part is suffering, it should also be asserted when there is no suffering! Should we only give attention to our hands when they are injured, or might we consider using them for work, and play, and art when they are healthy as well!
So... back to the question at the top; why would anyone read an article celebrating Black History that is written by a White man?
Simply put, if we are to ask for the African-American voice to speak to every facet of life in God's good creation, then we ought to expect to hear the White voice speak to issues of race and reconciliation. If I have asked African-Americans to speak about the breadth and depth of life and ministry, then perhaps I ought to speak to the issue of race and reconciliation.
Admittedly, this article has not actually been much of a 'celebration' of Black History or Black culture, so much as a push in the direction a multi-cultural future! So I will end with a few practical thoughts that might help:
1) Recognize our failure at a multicultural church as a failure at believing the gospel (Galatians 2:14); as a failure at Christian maturity. We must begin to talk like this and think like this. "I won't eat at the table with 'them' because I won't trust in the power and truth of the gospel."
2) Start with eating together with those different from you. Jesus scandalized his contemporaries precisely by who he chose to eat with. This is because table fellowship builds intimacy. Let us learn to eat the bountifully diverse fare of the Lord's Wedding Feast!
3) Look for collaborative projects with Christians of different cultures and traditions. The word conspiracy literally means "to share breath with another." This is the definition of intimacy. Let us find conspirators amongst Christians of all cultures!
4) Move towards giving away control, power, and influence. This means you will get things that you dislike and disagree with. Do so anyway, for the sake of the gospel.
5) Be true to who you are in Christ, don't hide yourself or pretend to be something you are not. But be humble and accept others as they are in Christ, allow them the same luxury to be themselves!
6) Expect this to be a painful process. Don't be afraid to communicate your pain, but be even more attentive to the pain of others! Think of it like a poodle dating a gorilla, it surely requires a great degree of sensitivity and creativity!
...thats a fair question, but I think the answer is obvious enough. A better question, however, is why would anyone want to read an article from a White man celebrating Black History?
Hopefully that question is answered in the next paragraphs.
Permit me an observation. Some of the most articulate African-American voices I interact with are often given a platform to speak to White people about issues of race and racial reconciliation. White culture, and in particular, White Christian culture, is coming to terms with the fact that the gospel demands that we share meals with Christians of every cultural background (see Galatians 2). In light of this, articulate African American voices are sought after by some White Christians... but those voices are quite often only invited to speak about one thing: race and racial reconciliation.
The White Church will have a panel discussion around issues of race, and invite a multi-cultural group to speak, or will have an event focused on the issue and invite an African-American scholar to present some ideas the topic. In and of itself, this is a good thing. We need people of all cultures speaking to the issue of a reconciled and reconciling church. In particular we need the voices of the Black community to share their perspectives and their pain regarding the racial history of our world and the Church. The problem lies, however, in the fact that this is often the only space where White Christians are willing and able to hear Black voices.
Back to Galatians.
Paul's argument is not that Jews and Gentiles must resolve past hurts for the sake of the gospel, but rather, that Jews and Gentiles must eat together for the sake of the gospel! Indeed, the entire point of resolving past hurts is precisely so that we can enjoy fellowship in Christ!
What this means to me is that, while it is indeed vitally important for me to hear Black voices explain the history of race from Black perspectives, it is equally, if not more important, for me to hear Black voices speaking about worship, poverty, Christology, prayer, Ecclesiology, discipleship, addiction, Missiology, evangelism, technology, leadership, business, philosophy of ministry, socio-economics, etc. from Black perspectives!
The Church needs the wisdom of the Black community's voice, not just on issues of race and racial reconciliation (although this is one of the great gems that the Black community has to offer the global church!), but on all issues. The Body of Christ needs every member healthy and fully engaged for us to be healthy as a whole. If we belong to Christ, then we belong to each other. While this must be asserted when one part is suffering, it should also be asserted when there is no suffering! Should we only give attention to our hands when they are injured, or might we consider using them for work, and play, and art when they are healthy as well!
So... back to the question at the top; why would anyone read an article celebrating Black History that is written by a White man?
Simply put, if we are to ask for the African-American voice to speak to every facet of life in God's good creation, then we ought to expect to hear the White voice speak to issues of race and reconciliation. If I have asked African-Americans to speak about the breadth and depth of life and ministry, then perhaps I ought to speak to the issue of race and reconciliation.
1) Recognize our failure at a multicultural church as a failure at believing the gospel (Galatians 2:14); as a failure at Christian maturity. We must begin to talk like this and think like this. "I won't eat at the table with 'them' because I won't trust in the power and truth of the gospel."
2) Start with eating together with those different from you. Jesus scandalized his contemporaries precisely by who he chose to eat with. This is because table fellowship builds intimacy. Let us learn to eat the bountifully diverse fare of the Lord's Wedding Feast!
3) Look for collaborative projects with Christians of different cultures and traditions. The word conspiracy literally means "to share breath with another." This is the definition of intimacy. Let us find conspirators amongst Christians of all cultures!
4) Move towards giving away control, power, and influence. This means you will get things that you dislike and disagree with. Do so anyway, for the sake of the gospel.
5) Be true to who you are in Christ, don't hide yourself or pretend to be something you are not. But be humble and accept others as they are in Christ, allow them the same luxury to be themselves!
6) Expect this to be a painful process. Don't be afraid to communicate your pain, but be even more attentive to the pain of others! Think of it like a poodle dating a gorilla, it surely requires a great degree of sensitivity and creativity!
12.17.2014
Racism Means Many Things...
In talking about racism, I believe it would be helpful to distinguish between the following things:
#1 Systematized Racism (Bigotry):
#2 Individual Racism (Bigotry)
#3 Systematic Racial Injustice: Social/political/
#4 Racial Pride: Being glad of one's own heritage. Examples: Celebrating our culture through holidays. Promoting the values of our culture to those of other cultures. Learning about historical events from the perspective of our culture.
#5 Cultural Privilege: The reality that our society is made up of people groups from many cultures, but only one culture can be the dominant culture. For those individuals within the dominant culture, they are both privileged, and often ignorant of their privilege. Examples: The white, middle-class values of punctuality, industry, and self-reliance are a standard by which all people are expected to live up to, while the values of other cultures are downplayed and ignored. Images of white people are considered 'normal,' images of anyone else are considered something 'less normal.' The structures necessary for our society to function are created with implicit reference to white cultural norms. The fact that #4 is indiscernible to our society when the racial pride of whites are on display, but somewhat radical when other groups do the same thing.
#6 The Legacy of Racism: The generational legacy of #1 (which no longer exists) and #2 (which is socially unacceptable, although still existent in plenty of individuals and communities). Examples: Different racial groups have different correlations with poverty. In particular the descendants of individuals who have suffered from #1 and #2 have passed down their pain, their anger, their legacy of deprivation, to their own descendants. Additionally the family unit was greatly disintegrated in some communities which has lasting negative effects generationally.
(I don't know what the best labels are for the above, suggestions are welcome.)
Along with the above categories, I would add these thoughts:
1) The reason for the above categories is this, the honest* debates surrounding racial issues in our culture are often exercises in miscommunication. One side is talking about #6 and #5 and #3, but the other side thinks they are talking about #1 and #2. Or the other side sees #4 or #2 happening and equates it to #1. I do think we need to be able to distinguish between these various realities as an aid to understanding what is actually happening, and as an aid to communicating about what is actually happening. Bluntly, misdiagnosing a situation radically decreases your credibility to speak to people about these issues.
2) Race (as opposed to ethnicity, or country of origin) is a social construct, that is not rooted in any scientifically discernible reality. That doesn't make it less 'real,' but does point towards its roots in xenophobia and ethnocentrism. This is true for all peoples…
3) Perhaps most importantly, we need to be able to distinguish between those responsible for creating these realities intentionally, those responsible for creating the realities unintentionally, and those responsible for dealing with these realities. All human beings should be responsible for dealing with these realities (certainly all those who claim to follow Jesus). Almost every human being is responsible for these realities in the sense that they have tacitly participated in them without any real reflection (this is true regardless of race and class). But very few people are directly responsible for intentionally creating any of this. Assigning blame to people who are not guilty of what you are accusing them of not only decreases your credibility, but actually hinders the process of finding and pursuing solutions.
4) Perhaps even more importantly, we need to make clear that many of the categories above continue to hold sway over our culture, and negatively influence the lives of whole communities. As Christians we must not only acknowledge that these forces exist, but we must work to bring the light of the gospel into these dark corners of society.
*Many public debates around race are simply political posturing by people of all colors trying to gain power. These are not miscommunication (i.e. failures at communication) because there is no real attempt at communication taking place.
#1 Systematized Racism (Bigotry):
#2 Individual Racism (Bigotry)
#3 Systematic Racial Injustice: Social/political/
#4 Racial Pride: Being glad of one's own heritage. Examples: Celebrating our culture through holidays. Promoting the values of our culture to those of other cultures. Learning about historical events from the perspective of our culture.
#5 Cultural Privilege: The reality that our society is made up of people groups from many cultures, but only one culture can be the dominant culture. For those individuals within the dominant culture, they are both privileged, and often ignorant of their privilege. Examples: The white, middle-class values of punctuality, industry, and self-reliance are a standard by which all people are expected to live up to, while the values of other cultures are downplayed and ignored. Images of white people are considered 'normal,' images of anyone else are considered something 'less normal.' The structures necessary for our society to function are created with implicit reference to white cultural norms. The fact that #4 is indiscernible to our society when the racial pride of whites are on display, but somewhat radical when other groups do the same thing.
#6 The Legacy of Racism: The generational legacy of #1 (which no longer exists) and #2 (which is socially unacceptable, although still existent in plenty of individuals and communities). Examples: Different racial groups have different correlations with poverty. In particular the descendants of individuals who have suffered from #1 and #2 have passed down their pain, their anger, their legacy of deprivation, to their own descendants. Additionally the family unit was greatly disintegrated in some communities which has lasting negative effects generationally.
(I don't know what the best labels are for the above, suggestions are welcome.)
Along with the above categories, I would add these thoughts:
1) The reason for the above categories is this, the honest* debates surrounding racial issues in our culture are often exercises in miscommunication. One side is talking about #6 and #5 and #3, but the other side thinks they are talking about #1 and #2. Or the other side sees #4 or #2 happening and equates it to #1. I do think we need to be able to distinguish between these various realities as an aid to understanding what is actually happening, and as an aid to communicating about what is actually happening. Bluntly, misdiagnosing a situation radically decreases your credibility to speak to people about these issues.
2) Race (as opposed to ethnicity, or country of origin) is a social construct, that is not rooted in any scientifically discernible reality. That doesn't make it less 'real,' but does point towards its roots in xenophobia and ethnocentrism. This is true for all peoples…
3) Perhaps most importantly, we need to be able to distinguish between those responsible for creating these realities intentionally, those responsible for creating the realities unintentionally, and those responsible for dealing with these realities. All human beings should be responsible for dealing with these realities (certainly all those who claim to follow Jesus). Almost every human being is responsible for these realities in the sense that they have tacitly participated in them without any real reflection (this is true regardless of race and class). But very few people are directly responsible for intentionally creating any of this. Assigning blame to people who are not guilty of what you are accusing them of not only decreases your credibility, but actually hinders the process of finding and pursuing solutions.
4) Perhaps even more importantly, we need to make clear that many of the categories above continue to hold sway over our culture, and negatively influence the lives of whole communities. As Christians we must not only acknowledge that these forces exist, but we must work to bring the light of the gospel into these dark corners of society.
*Many public debates around race are simply political posturing by people of all colors trying to gain power. These are not miscommunication (i.e. failures at communication) because there is no real attempt at communication taking place.
1.22.2013
What Is a Christian?
19 Now those who had been scattered by the persecution that broke out when Stephen was killed traveled as far as Phoenicia, Cyprus and Antioch, spreading the word only among Jews. 20 Some of them, however, men from Cyprus and Cyrene,went to Antioch and began to speak to Greeks also, telling them the good newsabout the Lord Jesus. 21 The Lord’s hand was with them, and a great number of people believed and turned to the Lord.
22 News of this reached the church in Jerusalem, and they sent Barnabas to Antioch. 23 When he arrived and saw what the grace of God had done, he was glad and encouraged them all to remain true to the Lord with all their hearts. 24 He was a good man, full of the Holy Spirit and faith, and a great number of people were brought to the Lord.
25 Then Barnabas went to Tarsus to look for Saul, 26 and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first at Antioch.
Acts 11
Who are these people? What do we call them? They aren't Jews... they're not Greeks; they are all of the above. So what do we call them?
How about Christians?
==============
So, the next question is, what do you call followers of Jesus who only hang out with people who look like themselves? Are they still qualified to be called a Christian?
6.16.2012
2.17.2011
The Irreducibility of the Communal Narrative pt III
If the community of God's people is the medium for communicating the message of God's good news, then many of the behavioral prescriptions of the New Testament are actually just as important in terms of their communicative properties as they are in terms of their ethical properties. What we do is important because God wants us to act a certain way, but it is just as important because of what it says about God's Kingdom...
In other words, we are commanded to behave in certain ways because God wants us to behave in those ways, but also because God wants our lifestyle to communicate certain things about the gospel. This is true in all NT commands but we will here discuss one in particular, and for two reasons. Firstly, the New Testament authors (Paul in particular) make it clear just how important this commandment is and are explicit about its communicative properties, and secondly, it is a particular shortcoming of the contemporary church.
I am speaking of the calling of the church to be the united, newly created, people of God, called out from among every ethnic group, every social class, every cultural group, and every language, into allegiance to Jesus.
==============================
John 17:20-26
John quotes Jesus' prayer for his followers, including those in the future (you and I). Jesus' prayer makes it clear that the unity of the church will communicate the veracity of the gospel to the world. In other words, when the world comes upon a community of people who have nothing in common (a community that crosses political, racial, language, class, educational, sexual boundaries) they will be forced to wonder just what it is that binds us together. Contrariwise, when the church ghettoizes itself along denominational, racial, political and socio-economic lines, we damage the proclamation of the gospel message.
Romans 10:9-13
"I am saved by faith, therefore____________"
The typical evangelical fill-in-the-blank answer to this is "I am not saved by effort," but this is not the scriptural answer! In every single place in the NT where justification by faith is brought up, it is tied directly to the unity of the Church across social divides. We have been blinded to the words of scripture, and have failed at our exegetical task, by the history of Protestant anti-Pelagianism. The Scriptural argument is "I am saved by faith, therefore there is no longer a division between Jew and Gentile, slave or free..."
Galatians 2:11-21
Paul gets in Peter's face over this! This is not a peripheral issue. Paul essentially tells Peter he is denying the gospel when he refuses to eat with people of another race! This is a gospel issue for Paul, and should be for us too. Why are our communities of faith divided? Why do white Christians and Black Christians, English speaking believers and Spanish speaking ones, rich brothers and poor brothers, eat at separate tables? And even more importantly, why aren't we getting in anyone's face about this issue?
==========================
In short, you are not a committed disciple of Christ unless you are committed to work through your biases, and actively engaging in deep, formative, and submissive relationships with people who do not share your racial, economic, educational, political, or even theological, heritage.
In other words, we are commanded to behave in certain ways because God wants us to behave in those ways, but also because God wants our lifestyle to communicate certain things about the gospel. This is true in all NT commands but we will here discuss one in particular, and for two reasons. Firstly, the New Testament authors (Paul in particular) make it clear just how important this commandment is and are explicit about its communicative properties, and secondly, it is a particular shortcoming of the contemporary church.
I am speaking of the calling of the church to be the united, newly created, people of God, called out from among every ethnic group, every social class, every cultural group, and every language, into allegiance to Jesus.
==============================
John 17:20-26
John quotes Jesus' prayer for his followers, including those in the future (you and I). Jesus' prayer makes it clear that the unity of the church will communicate the veracity of the gospel to the world. In other words, when the world comes upon a community of people who have nothing in common (a community that crosses political, racial, language, class, educational, sexual boundaries) they will be forced to wonder just what it is that binds us together. Contrariwise, when the church ghettoizes itself along denominational, racial, political and socio-economic lines, we damage the proclamation of the gospel message.
Romans 10:9-13
"I am saved by faith, therefore____________"
The typical evangelical fill-in-the-blank answer to this is "I am not saved by effort," but this is not the scriptural answer! In every single place in the NT where justification by faith is brought up, it is tied directly to the unity of the Church across social divides. We have been blinded to the words of scripture, and have failed at our exegetical task, by the history of Protestant anti-Pelagianism. The Scriptural argument is "I am saved by faith, therefore there is no longer a division between Jew and Gentile, slave or free..."
Galatians 2:11-21
Paul gets in Peter's face over this! This is not a peripheral issue. Paul essentially tells Peter he is denying the gospel when he refuses to eat with people of another race! This is a gospel issue for Paul, and should be for us too. Why are our communities of faith divided? Why do white Christians and Black Christians, English speaking believers and Spanish speaking ones, rich brothers and poor brothers, eat at separate tables? And even more importantly, why aren't we getting in anyone's face about this issue?
==========================
In short, you are not a committed disciple of Christ unless you are committed to work through your biases, and actively engaging in deep, formative, and submissive relationships with people who do not share your racial, economic, educational, political, or even theological, heritage.
1.14.2011
Is Suburbanization Evil?
In my mind, there is no question that it is.
It is only the conservative values ingrained on the mind of the evangelical church that blinds us to this. The suburbs were formed when technology gave people the ability to commute; and hence to choose to live apart from where they work. People were beholden to the cities for jobs and economic infrastructure, but did not want to live with the problems that such environments create. In moving to the suburbs they could have the benefits of the city without the problems. They could share in the resources of the City without taking responsibility for the City.
Were this all there was to suburbanization it would be bad enough...
Unfortunately there is an explicitly racial component to the entire structure as well. The suburban environment is vastly different than the urban one in terms of ethnicity. This means that our economic system treats people of different ethnicities vastly different. Conservatives argue that it is okay that we treat minorities worse than whites because we don't treat minorities bad because they are minorities; we only treat them bad because they are poor.
It is the same argument used to disenfranchise minorities historically. "We aren't preventing blacks from voting, only illiterates!" Intentionally ignoring that blacks largely couldn't read because our nation had set up the educational system to educate whites and not blacks...
The real question is, will we see that no matter what has caused the problems the poor face, whether that is the actions of evil men with power, or well-intentioned but ignorant men with power, or the apathy and sin of the poor themselves; as Christians it is our duty and our joy to be among them!?
12.01.2010
Rough Draft Pt V
Where is Jesus?
Well I heard Jesus Christ was there, He had a car that’s bullet-proof
And that way everyone was safe from the Man who tells the truth11
A disciple is one who is consistently placing herself under the influence of Jesus for the purpose of learning how to obey Him, and ultimately to be like Him. A fully-formed disciple will think like Jesus, act like Jesus, reason like Jesus, love what He loves, and hate what He hates; this is true for theology and personal finances, prayer and sexuality, spiritual gifts and relationships; but it is also true regarding ethnicity, poverty, and systems of power. Whenever we set aside the values of Jesus to pursue Church Growth, we do serious violence to the discipleship process for ourselves and for others. We are providing incentive for ourselves to love what Jesus hates and to hate what He loves.
There are four specific areas where our enactment of the Kingdom creates serious deficiencies in the discipleship process. Diversity: by chasing a narrowly defined success in the suburbs we have missed out on the glorious calling to be the “one new humanity out of the two;”12 the unique people of God called out from all nations, tribes and tongues. Community: in pursuing suburbia we have missed out on the natural network of relationships that arises when people live, work, and play, in close proximity. Systems: we have blinded ourselves to the powers at work in our world; systems of power that often promote our own well-being at the expense of others. Brokenness: finally, in ignoring the urban call, we have missed out on the opportunity to embrace the Cross of Christ in our own poverty and the poverty of others.
Diversity
From Genesis13 to Isaiah,14 and Psalms15 to Revelation,16 the Scriptural tradition is replete with hopes and promises of a multi-cultural paradise. While Jesus was primarily focused on the nation of Israel, He nevertheless gave clear indication that the Kingdom was for the whole world. All four gospel-writers record some version of His Great Commission,18 19 20 21 and His action in the Temple was in some way motivated by this multicultural vision;23 24 Jesus even makes the hero of one of His best-known parables a repugnant, half-breed, foreigner.25 Jesus regularly violated the boundaries that divide groups of people, gender,26 religion,27 morality,28 and class,29 as well as ethnicity.30
The very birth of the Church was the beginning of this vision. As Peter preached the good sermon, the Holy Spirit fell and peoples of all nations became disciples. It was the first fruits of the coming Kingdom; “a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb.”31 It is this promise of the blessing of all nations, spoken first to Abram, that St. Paul fought so hard to defend, even to the point of castigating Peter when he would not share a table with the Gentiles.32
While not all suburban neighborhoods are homogenous, and not all urban neighborhoods heterogeneous, the general trend remains; urban neighborhoods are vastly more diverse than suburban ones. The future is more of the same: the cultural trend in most major US Cities is an increase in languages spoken, countries of origin, and ethnic makeup. If the church is to go to the nations, then we do not have very far to go, for the nations have always come to American Cities.
Unfortunately our desire for numerical growth has forced us to abandon what is clearly so important to God; it is a rare Evangelical Church that makes multiculturalism an explicit goal. On the contrary, the explicit goals of the Evangelical Church usually have numbers attached to them. Our theology has compelled us to leave diverse neighborhoods in pursuit of greener pastures. Even were this not the case, our theological framework still gives us an incentive to maintain the status quo of de facto segregation; we must do whatever it takes to get as many people in the door, and people do not want to do the unsettling work of cultural integration and the sharing of power that it necessitates. We will do nothing to rock the boat if it hurts the Church Growth bottom line.
8.28.2010
Paper Pt XI: Implications for Purpose
Kingdom Justice and Ecclesiastical Purpose
7) Deep Community – If Jesus has renewed the covenant people, and reconciled people to each other through the Cross33 then there will be a resulting experience of community within the Church. Mere coexistence will not suffice; attendance at the same events will be replaced by intimacy; participation in the same programs will be replaced by sharing common resources; receiving services from paid church workers will be replaced by laboring together for common goals; we will move to a place of vulnerability and submission before each other. Justice (God’s ‘good’) will be manifested in us communally.
8) Multi-Cultural Expression – If the Cross has “destroyed the dividing wall of hostility”34 between Jew and Gentile, then the Christian community will be marked by extreme diversity. A diversity that goes beyond ethnic diversity, and brings together people who share little except their common commitment to Jesus. The gospel demands true multi-cultural expression, where diverse backgrounds, value-systems, and even languages, must be brought together in common submission to the King.
The good news of the Kingdom is the proclamation of the Kingship (Messiah or Christ) of Jesus.31 The Kingdom of God is the powerful advancement of God’s agenda, His ‘making all things good again,’ through the victory of Jesus over all other powers on the Cross. The resultant state of this victory is justice; God’s manifest ‘good.’ This victory has power over sin in all of its manifestations, within individuals, between individuals, between ethnos, and even where it is found ensconced within the power structures of our societies. If the Kingdom purpose is justice, then the Church’s purpose is to further that justice, through proclamation and participation in God’s ‘good.’
6) Personal Transformation – If Jesus has conquered sin through the Cross, then by being joined to Him, individual humans are being transformed. We must acknowledge that when the gospel is preached women and men will be “taught to obey everything (Jesus) has commanded”32 as a result. Therefore notional and nominal assent to certain doctrinal statements will be replaced by confidence in, and reliance upon, Jesus’ victory over all powers. Justice (God’s ‘good’) will be manifested within us individually.
7) Deep Community – If Jesus has renewed the covenant people, and reconciled people to each other through the Cross33 then there will be a resulting experience of community within the Church. Mere coexistence will not suffice; attendance at the same events will be replaced by intimacy; participation in the same programs will be replaced by sharing common resources; receiving services from paid church workers will be replaced by laboring together for common goals; we will move to a place of vulnerability and submission before each other. Justice (God’s ‘good’) will be manifested in us communally.
8) Multi-Cultural Expression – If the Cross has “destroyed the dividing wall of hostility”34 between Jew and Gentile, then the Christian community will be marked by extreme diversity. A diversity that goes beyond ethnic diversity, and brings together people who share little except their common commitment to Jesus. The gospel demands true multi-cultural expression, where diverse backgrounds, value-systems, and even languages, must be brought together in common submission to the King.
9) Social Justice – The Church must go beyond individual conversion, and even personal and communal transformation, and work to see justice effected in any and every arena where systemic evil is present. The victory over the powers at work in individuals is also accomplished within the various economic, social, and political systems of the earth. This rebuts our conservative rejection of the social ramifications of the gospel, and the political alliances we have allowed ourselves to be co-opted into in some contexts. Global income inequalities, environmental degradation, human trafficking, urban segregation, minority disenfranchisement, etc. are all issues that speak to the veracity and effectiveness of the gospel. Justice (God’s ‘good’) will be manifested on the earth.
4.01.2010
Rescuers of Men
Click on the title to a guest post I wrote on Jason Clark's blog. Jason is a pastor/planter of a Vineyard Church in the UK. We met briefly at the Society of Vineyard Scholars conference in Texas and have begun to interact online since then. I am blessed to interact with him and his thoughts on the Kingdom and the Church.
===============================
While the Church has difficulty engaging, we do largely recognize our need to engage in mission. When we do engage in mission, however, it is largely through programs and events. Mission is often not seen as the responsibility of the Church as a whole; "I don't have to do it, because we pay them to do it." The fruit of our labor is a church that may be full of people, but quite often people have merely changed the label they were wearing. They are now wearing the 'Christian' bar-code, but nothing else has changed. (Or more likely, people have simply abandoned another faith community for ours out of simple consumerism.) The definition of a healthy church is one that is full of healthy people who can afford to pay their mortgage and their car payment, don't get drunk in public, can prove their heterosexuality with some athletic children, and wear a smile when they show up to Sunday services.
1) Rescue: Why?
Christian identity is in Jesus, not anywhere else, not even mission. ...but if Jesus is our identity then His mission will be ours. Mission flows from the heart of Jesus. If we claim to be united to Him, then this will flow out of our heart. (I began with little concern for mission and brought this honestly before Jesus and the Church. My love and devotion for Christ, and my commitment to discipleship under godly men, led me to a desire for mission. We may lack passion for rescuing men, the call is still to simply follow Jesus, He will teach us what to care about!)
This means that, while institutional and programmatic efforts should be made, they should not be central. The community as a whole must take ownership, it must not be simply handed to those few who are so inclined, or compensated, to run the mission, while the rest of us enjoy fellowship. For each individual this must be seen as 'mine,' central to my own individual purpose, and our common purpose. This must be seen as a fundamental aspect of our identity as Christians.
2) Rescue: What?
What do we mean by rescue? We aren't merely talking about praying the prayer, attending services, belonging to an organization, getting sober (or straight), finding a good job, morning prayers, reading the Bible, getting married, learning to lead a small group; but rather entering into the Kingdom. Rescue consists of coming under the Reign of Jesus, submitting to His government. This is true of women and men in all circumstances; the call to repentance and submission is just as poignant for the 'successful' as it is for the broken. This implies a responsibility for teaching the way of the Kingdom, for discipleship. To rescue is to disciple.
3) Rescue: Who?
Our identification with Jesus should cause us to care for the things He cares about. He came to rescue the broken. We must seek out the underbelly of society. It is not enough to 'pack the house' if all of the faces look the same. We must enter into relationship with the other; those who speak different languages, have different skills, wear different clothes, have different values, struggle with different problems. We must be rescuers of mankind, not merely those men who look like us.
4) Rescue: How?
The means for rescuing women and men is simple relationship. Whatever the context, a person will rarely come to faith without another human being interacting with them, and even more rare is it for someone to grow in the Kingdom without another person in intimate contact. This requires an essential geographical, relational, economical, and emotional proximity to those we are rescuing. We must intentionally leave our world and enter theirs. (Those who have must bear the burden on behalf of those who have not.)
This cannot be conceived of in terms of 'number of conversions' or in terms of 'attendance.' Nor can it be conceived of in terms of individual success; 'look at the people who are sober, straight, and smiling.' Rather it must be conceived of in terms of taking enemy territory. Rescue means releasing slaves, teaching them to live without shackles, and then bringing them back into enemy territory to release others.
What this looks like practically can be summed up in some of Jesus own words: The Parable of the Sheep and the Goats
I believe that the time is now for planting new churches, in new places, and in new ways. It is not enough to plant churches that 'succeed.' It is not enough to find the fastest growing suburban community in the area, open up shop, advertise, and welcome all of the transfer growth. It is not enough to pack the house. It is not even enough to do ministry amongst the broken and poor. It is time to move into the cities, it is time to share life with the muslim immigrants, the foreigners who can't even say 'hello' in English, the kids running the streets who will eat everything, break everything, and steal everything. It is time to engage the hostile tribes in the urban centers, the gay community, the art community, those who have nothing but antagonism for the Church. It is time to stop the syncretism in our churches, to strike at the demonic stronghold of consumerism and individualism, and to engage the spiritually apathetic middle-class. These people are the future of Western society, and if the gospel does not flourish amongst them, then the Western Church is truly dead, and so is any hope for Western society to be rescued.
===============================
While the Church has difficulty engaging, we do largely recognize our need to engage in mission. When we do engage in mission, however, it is largely through programs and events. Mission is often not seen as the responsibility of the Church as a whole; "I don't have to do it, because we pay them to do it." The fruit of our labor is a church that may be full of people, but quite often people have merely changed the label they were wearing. They are now wearing the 'Christian' bar-code, but nothing else has changed. (Or more likely, people have simply abandoned another faith community for ours out of simple consumerism.) The definition of a healthy church is one that is full of healthy people who can afford to pay their mortgage and their car payment, don't get drunk in public, can prove their heterosexuality with some athletic children, and wear a smile when they show up to Sunday services.
1) Rescue: Why?
Christian identity is in Jesus, not anywhere else, not even mission. ...but if Jesus is our identity then His mission will be ours. Mission flows from the heart of Jesus. If we claim to be united to Him, then this will flow out of our heart. (I began with little concern for mission and brought this honestly before Jesus and the Church. My love and devotion for Christ, and my commitment to discipleship under godly men, led me to a desire for mission. We may lack passion for rescuing men, the call is still to simply follow Jesus, He will teach us what to care about!)
This means that, while institutional and programmatic efforts should be made, they should not be central. The community as a whole must take ownership, it must not be simply handed to those few who are so inclined, or compensated, to run the mission, while the rest of us enjoy fellowship. For each individual this must be seen as 'mine,' central to my own individual purpose, and our common purpose. This must be seen as a fundamental aspect of our identity as Christians.
2) Rescue: What?
What do we mean by rescue? We aren't merely talking about praying the prayer, attending services, belonging to an organization, getting sober (or straight), finding a good job, morning prayers, reading the Bible, getting married, learning to lead a small group; but rather entering into the Kingdom. Rescue consists of coming under the Reign of Jesus, submitting to His government. This is true of women and men in all circumstances; the call to repentance and submission is just as poignant for the 'successful' as it is for the broken. This implies a responsibility for teaching the way of the Kingdom, for discipleship. To rescue is to disciple.
3) Rescue: Who?
Our identification with Jesus should cause us to care for the things He cares about. He came to rescue the broken. We must seek out the underbelly of society. It is not enough to 'pack the house' if all of the faces look the same. We must enter into relationship with the other; those who speak different languages, have different skills, wear different clothes, have different values, struggle with different problems. We must be rescuers of mankind, not merely those men who look like us.
4) Rescue: How?
The means for rescuing women and men is simple relationship. Whatever the context, a person will rarely come to faith without another human being interacting with them, and even more rare is it for someone to grow in the Kingdom without another person in intimate contact. This requires an essential geographical, relational, economical, and emotional proximity to those we are rescuing. We must intentionally leave our world and enter theirs. (Those who have must bear the burden on behalf of those who have not.)
This cannot be conceived of in terms of 'number of conversions' or in terms of 'attendance.' Nor can it be conceived of in terms of individual success; 'look at the people who are sober, straight, and smiling.' Rather it must be conceived of in terms of taking enemy territory. Rescue means releasing slaves, teaching them to live without shackles, and then bringing them back into enemy territory to release others.
What this looks like practically can be summed up in some of Jesus own words: The Parable of the Sheep and the Goats
I believe that the time is now for planting new churches, in new places, and in new ways. It is not enough to plant churches that 'succeed.' It is not enough to find the fastest growing suburban community in the area, open up shop, advertise, and welcome all of the transfer growth. It is not enough to pack the house. It is not even enough to do ministry amongst the broken and poor. It is time to move into the cities, it is time to share life with the muslim immigrants, the foreigners who can't even say 'hello' in English, the kids running the streets who will eat everything, break everything, and steal everything. It is time to engage the hostile tribes in the urban centers, the gay community, the art community, those who have nothing but antagonism for the Church. It is time to stop the syncretism in our churches, to strike at the demonic stronghold of consumerism and individualism, and to engage the spiritually apathetic middle-class. These people are the future of Western society, and if the gospel does not flourish amongst them, then the Western Church is truly dead, and so is any hope for Western society to be rescued.
2.24.2010
Emerging Theological Conundrum
Emerging theology compels us to engage in theological reflection with diverse voices.
However, emerging theology is largely the construct of post-conservative, evangelical, white people. Conversely, those diverse voices we feel compelled to listen to, are decidedly less-than-emerging theologically and practically. We are compelled to enter into partnership with people, (not merely allow them into the country club, but share power with them) and allow them to change things.
This is an interesting problem.
Our theological compulsion is leading us to a place where our theology might be significantly shifted, perhaps into directions that we have consciously rejected with disdain!
However, emerging theology is largely the construct of post-conservative, evangelical, white people. Conversely, those diverse voices we feel compelled to listen to, are decidedly less-than-emerging theologically and practically. We are compelled to enter into partnership with people, (not merely allow them into the country club, but share power with them) and allow them to change things.
This is an interesting problem.
Our theological compulsion is leading us to a place where our theology might be significantly shifted, perhaps into directions that we have consciously rejected with disdain!
2.19.2010
Our Great Cultural Divide
There are many lines of division in our culture. We divide along racial lines, economic lines, educational lines, political lines, spiritual lines, and perhaps some others; but all of these divisions relate in interesting ways with what I believe is the greatest cultural divide in the American context today.
The urban/suburban* divide.
Now, this is actually a surprise to some people. People are used to thinking of the more obvious divisions, but think about it...
...if you tell someone you live in the city or suburbs, they are able to make a pretty good guess at your politics, your spirituality, your economic status, and your education. Conversely ethnicity is a fairly good indicator of where someone might live. In short, the cultural milieu within the city limits is markedly different than outside of it. In fact, changing other factors is less likely to result in as great a cultural shift as changing the geographical location. Ethnic minorities in the suburbs are much more likely to fit into stereotypical 'suburban culture' when it comes to politics, economics, even spirituality. Caucasian city dwellers are likely to look very different than their suburban counterparts when it comes to spirituality, politics, and many other aspects of culture.
My goal here is not to minimize the more obvious cultural dividing lines, but rather to elevate the geographical dividing line. Race, politics, religion, economics, etc. are legitimately significant; however, geography is at least as significant, if not more so.
*My apologies to you rural folks out there, but there really just aren't too many of you left. There are plenty of suburbanites living in the country and erecting their cultural values out there, but the true rural paradigm (farmers, ranchers, loggers, pioneers) is a very small segment of the population; small, and ever diminishing...
The urban/suburban* divide.
Now, this is actually a surprise to some people. People are used to thinking of the more obvious divisions, but think about it...
...if you tell someone you live in the city or suburbs, they are able to make a pretty good guess at your politics, your spirituality, your economic status, and your education. Conversely ethnicity is a fairly good indicator of where someone might live. In short, the cultural milieu within the city limits is markedly different than outside of it. In fact, changing other factors is less likely to result in as great a cultural shift as changing the geographical location. Ethnic minorities in the suburbs are much more likely to fit into stereotypical 'suburban culture' when it comes to politics, economics, even spirituality. Caucasian city dwellers are likely to look very different than their suburban counterparts when it comes to spirituality, politics, and many other aspects of culture.
My goal here is not to minimize the more obvious cultural dividing lines, but rather to elevate the geographical dividing line. Race, politics, religion, economics, etc. are legitimately significant; however, geography is at least as significant, if not more so.
*My apologies to you rural folks out there, but there really just aren't too many of you left. There are plenty of suburbanites living in the country and erecting their cultural values out there, but the true rural paradigm (farmers, ranchers, loggers, pioneers) is a very small segment of the population; small, and ever diminishing...
1.09.2010
11.06.2009
5.25.2009
Jerusalem, Judea, Samaria, and the Ends of the Earth
"In addition, whenever Paul talks about justification he is also talking about the coming together of Jew and Gentile in Christ. I do wonder whether for many Christians in the Western world that sort of sense of ethnic integration has just not been on their radar screen. Or if it has, it’s been as one distant fragment of the message, rather than something that is front and center. And making it front and center I think is very uncomfortable for many people, not because they’re racists necessarily, but just because there’s a sense that this wasn’t something we thought was as central as that. No doubt we should love all our brothers and sisters in Christ, but it didn’t seem to be as important. For Paul it is radically important, and I think that demands in a lot of people a major category shift which they’re really worried about making."
NT Wright
(Click on the title link for the whole interview)
NT Wright
(Click on the title link for the whole interview)
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