Christians in the midst of Imperial Political Debate (My Quick & Brief Thoughts)

So many Christians are bent out of shape because of the political atmosphere. Blood pressures are high, as though everything depended on the outcome of the coming election. It doesn’t matter if you are democrat or republican, the general consensus is that if “their” guy doesn’t get into office all hell will break loose in apocalyptic fashion. While I do vote and favor one of the politicians over the other, I am not a yessir boy for either. Most often I describe the political process for Christians as one in which we must choose the lesser of two evils. Both imperial choices are sooooo far distinct from the unique and peculiar Way of Jesus and his Kingdom, that it is inevitably a terribly horrific and scandalous distortion to Christ to even consider any choice as “Christian”. Both the republican and democratic party have always shared a more common ground with Blasphemous Babylon than God’s Kingdom.

Our justifications and reasoning in our minds reflects our inability to have any sort of theological vision, lacking all comprehensible grasps at the in-breaking messianic rule that completely stands in utterly drastic contrast to the world we live in. Again, I think that we should vote, because our vote may offer short, temporary relief, in very small yet tangible ways for people that are struggling. But this pursuit of minor reform for the world is not the Christian mandate, the Kingdom of God is not reform but revolt. It is a rejection of this world and the participation in an alternative community and ethics centered around the life, teachings, death and resurrection of Jesus.

All that said… lighten up. As Christians everything should not depend on the outcome of these elections, whoever you vote for. If you can’t laugh at (or sometimes cry over) the ridiculousness of it all, your foundation is off and needs to be re-evaluated. This is not a challenge to disengage, but rather to be engaged with a unique and peculiar orientation. Lord Jesus Come!

Advertisements

Book Review: the POWER of ALL: Building a Multivoiced Church

For the typical American Christian, Sunday morning is the time in which a faithful believer attends a church service, where they will be lead in worship and are hoping to hear an impactful sermon from their gifted and informed pastor. Directly following the program, it’s not uncommon for people to verbally acknowledge how good church was. At that point it is time to get home to eat or catch the afternoon football game. This is the image that the New Testament paints of the Christian community, right?

Well, for Sian and Stuart Murray Williams, they decisively must contest that portrayal of the Christian community, despite how overwhelmingly common such practice is. While they have addressed various issues concerning the nature and role of the Church in the past, what they are most concerned with in the POWER of ALL: Building a Multivoiced Church, is whether the Christian community ought to be passive or participatory in its ecclesiastical life.

To get at this issue, the primary term that is employed is “Multivoiced Church”, which is a description of the actively participative Church in its worship, learning and teaching, and even discernment processes.  The term may seem odd or confusing at first hearing, but rest assured, it has a very clear and concrete implication. “There is nothing mysterious about the meaning of the term “multivoiced worship.” It means simply that when God’s people gather, our corporate worship is expressed by many people and in many formats, tones, and accents.”

One of the books strongest arguments are in chapters two and three, in which they look at the New Testament account and Church History. Without getting into any specifics, I think it is more than fair to say that the book does an exemplary job at looking at various New Testament ecclesiologies, demonstrating pretty adequately that life was in one manner or another best described as multivoiced. Likewise, the book attempts to locate the turning point for Christian churches gradual transformation from multivoiced churches to monovoiced churches.

This book is not written for scholars, but it’s highly researched and well documented information is made extremely accessible. What I particularly found helpful was the way in which the authors share real stories from their own experience as well as others who have wrestled with these church implications. Just as helpful are the various questions and even warnings that are provided for anyone that might consider transitioning their church in a more participatory course.  Their care and concern for the life of the church are one of the most compelling aspects of the book.

I highly recommend this book for any Christian that is tired of the consumeristic, passive, mundane, and ultimately boring congregational life that is found in most churches today. If you would like to see the local congregations BE the Church as it gathers as well as when it goes out into society then this book is for you. This is for the pastor that wants to foster this type of community and this for the “member” that wants to participate in the life of the Church as I believe God intended. Definitely grab a copy of the Power of All.

 

(As full disclosure, I was given this pre-release copy of the Power of All for the sole purpose of reviewing it publicly on my blog. I am not receiving any funds and there is no expectation of necessarily receiving a positive review. These are my genuine thoughts.)

‘Tweener Jesus’ Visits the Temple: Luke 2:41-51

Now Jesus’ parents went to Jerusalem every year for the feast of the Passover. When he was twelve years old, they went up according to custom. But when the feast was over, as they were returning home, the boy Jesus stayed behind in Jerusalem. His parents did not know it, but (because they assumed that he was in their group of travelers) they went a day’s journey. Then they began to look for him among their relatives and acquaintances. When they did not find him, they returned to Jerusalem to look for him. After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. And all who heard Jesus were astonished at his understanding and his answers. When his parents saw him, they were overwhelmed. His mother said to him, “Child, why have you treated us like this? Look, your father and I have been looking for you anxiously.” But he replied, “Why were you looking for me? Didn’t you know that I must be in my Father’s house?” Yet his parents did not understand the remark he made to them. Then he went down with them and came to Nazareth, and was obedient to them. But his mother kept all these things in her heart. (Luke 2:41-51)[i]

This passage in Luke is a familiar passage to me. However, if I am honest, I never spent much time practicing Lectio Divina with it, but would typically run through the passage thinking to myself that someone should have called child services on Joseph and Mary. Yes, Jesus was a special child, the end, right? Well, there are some other things that have struck me more recently.

In reality, it is understandable that Jesus’ parents lost track of him, given that they were most likely travelling in a large caravan full of family and friends from Nazareth to Jerusalem and back, which would probably offer a certain amount of safety and security in such a pilgrimage. If Jesus was hanging out with his cousins (possibly playing tag) then his parents could have easily lost track of him. However, it is interesting that the text says that “they assumed” Jesus was in their group. I’m not always an allegorical interpreter (not that I have anything against such readings), but a more recent reading lead me to jump immediately to how we as so proclaimed Christians in America so often venture off with our plans, mission, goals, and conquests, all while assuming that Jesus is with us. It is as though we believe that whatever we do and engage in, Jesus will automatically endorse and stamp his approval of divine will on.  This can be seen in historical events like the colonizing of lands or in the materialistic and self-driven decisions we make as individuals in terms of career choices and accumulation of toys (big houses and fancy cars). We just chase our dreams believing that God just so happens to always want us to go do it.

For Jesus’ parents, they are abruptly disrupted from this assumption with a moment of realization that Jesus indeed was not journeying with them. How devastating it must have been to realize your child has been left behind in the big city (remember, they are small time country folk from Galilee) and they have no clue as to where he is. As a father myself, I can only assume that they felt helpless, vulnerable, broken, and scared. It is no coincidence that they must go three days in Jerusalem, because for them the loss of their child is like torture and death, a psychological crucifixion.

After three days of searching, they finally decide to look in the Temple. Contrast the parents with Jesus. The parents are anxious and frantic while Jesus hanging out, seemingly un-phased by this familial separation. Like any Mom, after realizing that their child is fine, Mary digs into Jesus, disturbed with how their child could put them through such hell. Jesus simply says “didn’t you know” that I had to be “in the things of my Father” (it’s a more literal Greek translation than Father’s house or Father’s business). Again contrast the parent’s posture and approach with that of Jesus. The parents assume that Jesus is journeying with them. However, Jesus has aligned and arranged his life in line with, and around, the things of the Father. And there is a great challenge for us. May we surrender our will to the Father, rearranging our lives and decisions around the reality of the Messiah, and may we be joining God in his subversive in-breaking Kingdom in the world rather than seeking God to merely rubber stamp and approve our conquests.


[i] Biblical Studies Press., NET Bible : New English Translation., 1st Beta ed. ([Spokane  Wash.]: Biblical Studies Press, 2001).


Emptying Whiteness: Engaging In Absurd Christian Social Performance

The reality of whiteness affording privilege in America continues to be a touchy subject in our nation. While many (not all) would agree that minorities are marginalized and discriminated against, somehow the idea of some necessarily being disadvantaged does not automatically translate into privilege for those who enjoy dominant places in American society. The truth is that to be considered white, and to have obtained whiteness in America has always, and continues to offer privileges.  Consider this finding, in which various ethnic minorities went to the courts to legally battle for white status before the law in the early 1900’s.

Court decisions on white status were based on a mix of supposedly scientific criteria and the common understandings of the day, leading to a mess of contradictions. Syrians were deemed white in 1909, 1910, and 1915, but no in 1913 or 1914. Asian Indians won white status in 1910, 1913, 1919, and 1920, but not in 1909, 1917 or after 1923. The persistence of immigrants in suing for whiteness is evidence of the financial and social benefits that came with white status. After all, no one sued to be considered Asian, much less black.[i]

Beyond the absurdity of the fact that the criteria for whiteness was so arbitrary that people went back and forth being deemed white and then once again recognized as a person of color, we must also consider its broader significance.  Very quickly, even in the 1900’s, immigrants realized that there were serious social benefits that went along with being recognized as white in America and therefore they fought for such status in the court room. Whiteness then clearly affords benefits to those who arbitrarily fall into the right side of the haphazard pseudo-scientific racialization of people groups.

Now if race is a racial construct, which has the sole purpose of racially dividing society to benefit some while disadvantaging others, then whiteness from a Christian perspective must be dealt with. To be European, is to talk about one’s ethnos, a people group and ethnicity recognized by God. To be White, however, is to embrace and utilize man-made racial hegemony and social domination. Whiteness equals oppressive societal positioning. Following Christ however, necessitates a rejection of privilege and oppressive lifestyles. Remember what Paul said:

You should have the same attitude toward one another that Christ Jesus had, who though he existed in the form of God did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. He humbled himself, by becoming obedient to the point of death – even death on a cross! (Philippians 2:5-8)[ii]

For the Christian, an emptying of whiteness and a taking on the form of marginality is a necessary social performance that must be enacted to faithfully have the same attitude that Jesus had. The fairly obvious theological conclusion has been avoided and skirted around for a long time, because in America, despite our peculiar calling, we have decided that it is best to take advantage of all our privileges and opportunities. The concept of rejecting any privilege runs counter to American values and norms. Only a radical awareness of the Lordship of Jesus over all things could and would lead someone to rearrange their lives in ways that currently reject social, political, and economic benefits. Hopefully, the end result will be the humanizing response of European men and women who stand with rather than on top of their darker pigmented brothers and sisters.


[i] Meizhu Lui and United for a Fair Economy, The color of wealth : the story behind the U.S. racial wealth divide (New York: New Press : Distributed by W.W. Norton, 2006), 250.

[ii] Biblical Studies Press., NET Bible : New English Translation., 1st Beta ed. ([Spokane  Wash.]: Biblical Studies Press, 2001).

Resurrection and 1 Corinthians 15: Beyond Tupac Holograms

Not sure if you have heard or seen about Tupac’s recent performance with Snoop. Nope, you didn’t misread anything, and yes I meant to say Tupac. Tupac, the one in whom there has always been urban myths surrounding his death, which has led some to believe he is still alive. Yup, that Tupac! In a somewhat creepy manner, Snoop and Dre paid a premium to have their old friend perform once again with them live, by hologram. I can’t lie, it was pretty impressive. It was also very eerie to see someone we all (or most of us) know is dead on stage performing, with life like movement, traversing across the stage, and getting the crowd hype. Regardless of whether you agree with this action or not, certainly we can all understand the desire to bring back such a legendary and almost mythic hip hop artist. Tupac, in many ways, has become a larger figure after his death than when he was still living. He is considered to be hip hop’s pinnacle cultural prophet of the 90’s in the mind of most hip hoppers with any collective memory that reaches back before the turn of the 21st century. However, the reality is that Tupac is gone, and in many ways, there continues to be a hole and vacuum in the hip hop world that has not been filled by most of our contemporary mainstream hip hop artists. The hologram is impressive, but if anything it ultimately brings our attention to the reality that he is truly gone and that he is missed, rather than that some measure has speciously fooled us into believing he has come back to life.

I’ve been reading 1 Corinthians 15 a lot recently. It has been consuming my mental faculties for various reasons recently. If 1 Corinthians 13 is the Love chapter, then chapter 15 should likewise be deemed the Resurrection chapter.

Now I want to make clear for you, brothers and sisters, the gospel that I preached to you, that you received and on which you stand, and by which you are being saved, if you hold firmly to the message I preached to you – unless you believed in vain. For I passed on to you as of first importance what I also received – that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as though to one born at the wrong time, he appeared to me also. (1 Cor. 15:1-8)

What is important to note, as Paul rehearses the gospel which was passed down to him, is that the emphasis and launching point is the resurrection rather than Jesus’ death. The whole chapter is the outflow of Jesus’ resurrection. Notice also that Paul is initially interested in Jesus’ appearance to his disciples, the crowds, and ultimately even to him after his resurrection. However, Jesus’ resurrection, unlike Tupac’s hologram, is one that offers hope not despair. Tupac’ hologram is a reminder of our fleeting mortality, our brief visitation in these decaying bodies. Jesus’ resurrection, in contrast, points us towards hope beyond death.

For Christ’s resurrection is the first fruit of the resurrection that we will join him in (15:20). Jesus’ resurrection, was a physical and tangible reality, despite what some liberals have argued from within the confines of modernity’s limited theological vision and faith-killing enlightenment approaches to logic and reasoning. It was in the firm conviction of Jesus’ resurrection that people were able to risk everything and to be fashioned after Jesus, the prototype of a new humanity (15:49). Similarly, the oppressive threat of death, a favorite weapon of imperial and oppressive powers and forces in our world, no longer has any teeth in its bite (15:54-56). Disciples subversively rejected the Roman Empire has having rule over their life, because only the Messiah and his Kingdom were granted that. Likewise, we can also live with radical postures, as we reject false claims to the reigns over our lives, because nothing that can be done to us will pass through death to the other side. So we can speak boldly and say “No” to “God and Country” and simultaneously say “Yes” to “God and His Kingdom”. And if we say we reject the reign of America over us and accept the reign of God’s Kingdom over us, then we also embody those eternal realities right now as we begin to participate in the Kingdom of justice, peace, and righteousness that has centralized the poor, the marginalized, and the oppressed at the Lord’s table.

Our new found resurrection boldness allows us to defy the social order, the status quo, and the dominant culture’s power plays. We should no longer be bamboozled into the belied lies of the ephemeral mainstream. Tupac’s hologram was neat, but nonetheless impermanent and death-dealing. Jesus’ resurrection offers us a game-changing imperishability and a life-giving hope the world needs.

The Hoodie (Revisted and Expanded): Racialized Gaze and Trayvon Martin

 About 2 years ago my wife and I stopped for pizza way up in the Souderton/Telford area (philly suburb outskirts). We were in the area already and had received a strong recommendation for this particular place. As we walked into the restaurant, we immediately received stares from everyone in the facility, adult and child alike. Once seated, my wife who is white, and who tends to not always pick up on glares from others as quickly as I tend to, immediately said to me “whoa, did you feel that!”, and of course I responded by saying “uh, yeah, of course I did”. Our presence there was disruptive to whatever norms that were typically played out in that building. It was summer time, and I was wearing nothing but a T-shirt and shorts. And my black skin was bare, on display, and held social meaning beyond ethnic difference. I could not hid or cover myself from the racialized gazes that looked at me and projected meaning onto my black body. I honestly do not know what exactly was running through the minds of the people who rudely stared at us as we came in and took our seats. Was I perceived as a threat or did I appear suspicious? Was it taboo to be an interracial couple in their minds? Or maybe it was just my hyper-visibility as other, and different. I will probably never know precisely what those stares meant, other than that they were not welcoming glances. My body had once again become an object to be observed and interpreted, which was not my first experience with this, nor my last, but yet certainly a memorable one.

Since college, I have learned and mastered the importance of manufacturing a public image when I go out. Yup, that’s right, I intentionally choose clothes to wear to manipulate how I am being perceived by others, particularly by the dominant culture. What you must understand is that I do not have a choice, as a young black male I must always know how I am being perceived by others, and play into that, to not know could prove detrimental. For example, since graduating college, most people probably conjure up in their minds an image of me in which I am wearing jeans, a button up shirt, and a sports coat. However, when I was in college, my uniform of choice was most often a hoodie and jeans. I loved and continue to love hoodies. There is something familiar and comfortable about a hoodie for me.  The hoodie for me goes beyond comfort, and begins to transcend into my own self awareness of identity, formation, and social place and posture in the world I live.  The clothes I wear, in many ways, has as much significance to me as space does for Willie James Jennings in The Christian Imagination. My hoodie communicates to me, reminding me of who I am, how people perceive me, and how I defiantly respond to the racialized gaze.

One of the most encouraging things that happened during my last year as a student, was when two separate white female friends of mine on campus admitted on separate occasions that they were afraid of me when they first met me freshman year. They also admitted that it was ridiculous for them to have felt that way, because after all I was Dru, and everyone who knew me loved being around me. My only caution was to make sure that this revelation would be applied to humanizing all black males rather than making me the exception to the rule.  I actually applaud these two young women for their courage to admit to me what I had known I was experiencing more broadly throughout my time there as an undergrad. The racialized gaze that interpreted my young black male body in a hoodie as dangerous and suspicious until proven otherwise, is not merely a Christian College problem, but it pervades the racialized American experience, in that black male bodies are always seen as more threatening than their white counterparts. The same act performed by differently pigmented people, especially when hoodied up, is interpreted as two completely different acts. This is the case even when merely walking down the sidewalk of one’s own Christian College Campus as a Bible major.

This narrative has been lived out over and over again with different characters. Hoodie or no hoodie, there is a gaze which has been racialized to see dark skin and make it opaque, in that it cannot be hidden. The visibility of dark skin on human bodies in America immediately makes one the other, but not mysteriously other. Nope, the dark skin is believed to be known, understood, and mastered. Dark skin can be interpreted not only as uniquely visible but uniquely suspicious and threatening. The racialized gaze imposes this storyline on unfamiliar bodies. The hoodie allows one to shut out those who gaze at you while also making one hyper visible and apparently more readable in the minds of the dominant culture.

Trayvon Martin’s last moments become transparent when we are honest about the racialized American experience that plays out over and over again. Zimmerman saw an unfamiliar black body and based off of his own words, he reinterpreted Trayvon as suspicious. Trayvon, just a child, adorned in his hoodie both blocked the direct gaze of Zimmerman and yet nonetheless became more victim to Zimmerman’s racialized gaze. Zimmerman believed that Trayvon was “they”, the other, who “always get away”, in reference to his belief that young black men had recently committed crimes in his neighborhood. Trayvon’s presence then is a disruptive presence for Zimmerman, and so he believed that he must be removed out of his gated community. Zimmerman took on this responsibility himself, convinced that he knew Trayvon. Zimmerman could not see a child terrified for his life before him because his racial gaze impaired his vision.

Let’s be honest, while I believe Zimmerman is guilty of murder and our justice system needs to respond accordingly, he did not create the racialization that is in our country, but rather he is a byproduct of hundreds of years of racism in this country. Since the 1600’s, people of European descent in America have been gazing upon the African, seeing only 3/5’s a person, uncivilized labor, inferiority, and danger in those beautiful black bodies. This impaired vision is societal. The hoodie in black urban communities in many ways is a response to the racialized gaze. We covered ourselves up and defiantly hid ourselves from view. We controlled who saw us and who didn’t. Yet the racialized gaze only grew. The hoodie reminded us simultaneously of the stereotypes projected onto us by the dominant culture andalso the rebellious spirit born out of the urban hip hop culture. It taught us to resist. So, the hoodie for me then has interwoven well with my embracement of the subversive prophetic tradition and my anabaptist leaning. Consider how Jesus often utilized and borrowed the revolutionary terminology of the Zealots, calling people to take up the cross. So too can we as Christians employ the hoodie with it’s hip hop subversive spirit to begin to challenge the criminalizing gaze that is fixed on black bodies in America. We can ALL cover ourselves with symbolic hoodies from the racialized systems and stereotypes that disrupt justice, by resisting with a faithful prophetic witness against hegemony, tyranny, and oppression in all forms as followers of Christ. 

I Am Trayvon!


Evangelical Split, Piper Imperialism, & a Search for Postcolonial Christian Expression

Many evangelical bloggers have just finished chiming in on Rob Bell’s new book.  While there have been a couple nuanced positions, overall most have fallen into two camps; conservative modernist evangelicals (especially reformed conservatives) and postmodern missional  evangelicals (especially emerging church leaders).  What I and others realized was that this internet and blogosphere battle that was unfolding really was not about theological and doctrinal difference (even while those tensions do exist), but rather the real underlying issue was a matter of control, influence, and power.

Younger, fresher expressions of church are “emerging” and are winning over many from white America. Simultaneously, the old guard is losing relevance, and feels threatened. Rather than working together as as the Church, imperial and colonial instincts have kicked in as folks gaze upon all the religious authority that could be attained. Domination over American Christian theological direction has quietly been the real story & narrative when you stop and read between the lines.

A war is unfolding and the victor of the war will take over (or continue) as the theological overlords of American mainstream Christian thought. They will be the de facto referees, deciding whether any given theology is in or out of bounds. Therefore these two streams of American evangelical Christian tradition fight over which white male dominated group will inherit the reigns of 21st century Christendom.  At the heart of all this hype is a thirst to reign over the Church, it is not primarily about Rob Bell and his views on heaven and hell.

John Piper jump started everything.  He personally took on the role of theological referee, wanting everyone to know Rob Bell stepped out of bounds. That’s where his “farewell Rob Bell” comes in. To be able to pull off such a ballsy move like that, John Piper must convince American Christendom that he knows the fine line between theological curiosity and theological heresy.  Repeatedly he and many of his conservative reformed entourage have basically claimed that their understanding of God, scripture, and overall theology is indeed truth. They have grasped the universal, neutral, objective, biblical, and fully truthful realities of God and the Bible. In essence, the conservative Christian tradition has arrived and know all there is to be known about truth and God (my assertion and words not theirs). 

via Google Images

Piper does not only use his comprehensive understanding of (his) god to deem people as heretics, but he also uses his knowledge of his apparently small god (one that can be fully explained by finite humanity), to assert divine will over the horrific earthquake in Japan that killed thousands. He offers 5 reasons why God kills thousands of people. Yes in the midst of tragic human suffering, confusion, and pain, Piper decides to boldly assert that God caused the earthquake killing tens of thousands as a warning to repent and to show off his magnificence.  This is a disturbing, ugly, and untimely depiction of God that vandalizes his Image in this world. Whatever happened to “good news” for those struggling?

via Google Images

I can understand why younger white evangelicals would want to break away from this brand of American Evangelicalism. While I can appreciate many of the theological nuances expressed by this zealous group of white 20 and 30 somethings, they have their own set of problems. Before we get too excited about this coming shift in influence over American religious life, we must acknowledge that the practice of hegemony and domination will still continue through these “emerging leaders”. Overall, I have been pleased with the theological shifts being expressed, because they express desire for racial, ethnic, and cultural diversity in the Church… wanting the Church to be ONE church, which we were called to be.  However, it did not take very long for me to realize that the proclamations and the practices of this group were not lining up. Everything that is done is done to cater to white middle class suburbia. They cater to the priviliged despite affirming Jesus’ call to serve the least of these. As far as hegemony goes, Black and Latino pastors and theologians still continue to be uninvited to the infamous “table” Even these newly formed tables under banners of emergent or missional are starting off on the wrong foot, being almost completely homogeneous. Of course these Evangelical 3.0’s have learned from their predecessors that you must at least grab a token black for your entourage or program (however the 2.0’s actually did a better job at pulling in tokens), often this GED effort of token representation is not even being done at many of their gatherings and events. Unfortunately the white control and supremacy over religious life in America is not going anywhere if left on track.

This leaves many black leaders who are open to partnership feeling skeptic about the actual intentions of these young leaders who have all good stuff to say, but no follow through.  Many black christian leaders (fully missional minded) have told me that they have quit trying to join the white dominated table, and instead have determined to create their own table where all people groups are truly welcome.  A table that finds solidarity with the oppressed before it does with Starbucks. A table made up of people that are tired of the colonial and imperial practices of Western European Christian Empire. Such anti-racist, post-colonial Christian communities will not be endorsed by Zondervan or the billion dollar Christian industry. Nope, this movement is taking place on the corners, porches, courts, homes, and church basements of America.
In the end, neither Piper and his peeps, nor Bell and the boys represent me, and billions of other Christians globally.  We have absolutely no stake in this growing feud (that is just heating up in my opinion). No stake, because for many it still leaves us in the same place (except with fewer tokens) of not being heard or taken seriously, and not being treated with dignity as though we lacked the Imago Dei in us.  It is now more than ever that we need to take our attention off of superstars like Rob Bell and John Piper… and begin learning from those who have been crying out from the margins with a very different gospel.  A gospel that is good news to the poor and oppressed.

I Still think James Cone is better than N.T. Wright!

A few months back I stirred up a lively discussion on facebook on why I prioritized James Cone over N.T. Wright as a theologian.  I STILL feel the same and this is why…

N.T. Wright is a first class biblical scholar, he is brilliant, and I have learned much from his works. However, N.T. Wright lacks the emotional response necessary to bring the full weight of many New Testament texts.  Wright dissects and analyzes with historical insight and cultural awareness but he seems to be limited in what he can offer as an exegete. While he probably could be considered semi-postmodern, his approach is one in which he attempts to bring objective reasoning (as much as is humanly possible) to the text through lively and courageous study of the ancient culture and context from which the book he exegetes arrives out of. But this is too removed and distant from the text. I believe the best reading of the text arrives out of the emotional response of the text from those at the bottom.  First and foremost, the biblical text is “good news to the poor” and to “the least of these” in society. Education is good and definitely enhances the reading (I am pro education and am finishing up my MDiv this semester.) However, it is a modernist bias to think that a scholarly interpretation trumps the emotional and intuitive response of uneducated and marginalized people.

This is where James Cone can teach western scholars much about doing theology. Some fault Cone for his anger and passion that drips of his pages. It is these apparent vices according to dominant society that actually allow Cone to stay true to Jesus’ gospel and message, which is directed first to those at the bottom rungs of this world.  He gets it, and unfortunately too often academia does not. Cone is not perfect, and I have some differences in opinions on some theological points, but I believe he is passionate about the things God is passionate about. That is where I believe we all should be moving.

I will continue to read and learn from both Cone and Wright, and will be the better for it.  However, I hope that I my own ministry has the intellectual and emotional spirit that Cone offers us. Cone is the most important theologian of the 1900’s in my opinion.  Do you agree? Why or why not?

Why Centrism Is Off the Path!

Whether it’s politics, theology, or one’s official stance on Justin Bieber, it seems the growing sentiment is that being a centrist is always the right way to go. Given that option, or the other which is being labeled a radical or extremist, it seems like a pretty obvious answer, right?

Wrong!

Since when did being in the middle of the pack all of a sudden mean you were closest to being right.  A boring, vanilla, mainstream, dominant, popular, status quo perspective has never, and further more, will never mean you got it right on a particular subject. For example, when my ancestors were being brought from Africa as slaves, and the majority of Western Europe baptized it as morally fine, did that centrist view make it right?  In fact, it seems that during many of the most horrific events of history, the most centrist thing to do has been to apathetically turn a blind eye to the inhumane treatment and silently go about one’s personal business with minimal resistance against the wrongdoers.  No I am sorry, the centrist middle path hardly gets you anywhere.

You know what the Apostle Paul, Sojourner Truth, Frederick Douglass, W.E.B. Dubois, Deitrick Bonhoeffer, Martin Luther King Jr, and Cornel West have in common? None of them were centrists, in fact each one of them would be best understood as radicals or extremists for their times. I know what your thinking “now wait a minute, I wouldn’t use extremist or radical to describe them, I save that category for nutjubs, terrorists, and bigots”. Immoral and crazy people very well might be radicals or extremists, I am not arguing that. The question that matters is not if they are radical, but rather to what are they radical? Are you radical about love, justice, mercy, equality, and human dignity? Those things ought not have a limit which caps them by the norm expressions of the larger society. Radicalism and extremism are not only acceptable but are made perfect when they have found their appropriate home.

As a Christian I ultimately look to Jesus as the model for life.  He surely was no centrist. His way was so different from every contemporary tradition that existed (Pharisees, Sadducees, Zealots, Essenes) that the only honest way to describe him would be as an extremist or radical. Calling others to laydown and sacrifice their life for others is radical. Telling people to take up their cross to die as they follow him is radical. Expecting people to be willing to leave home and family for his sake is radical.  Shoot, loving your neighbor as yourself and turning the other cheek when someone hits you just seems plain crazy because Jesus was a radical.

Being centrist, mainstream, and working out your morality by popular consensus will always take you down the wide path of comfort, if that is what you are looking for. But I reject centrism in search of that narrow, unbeaten path where great radicals are shaped and formed

Matthew 7:13-14 “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.”

 

 

Other Religions

I am currently in a World Religions course at Biblical Seminary (a great place to learn for anyone interested in studying in the Philadelphia area, especially if your interested in the urban context.) Anyway, one question that I am forced to wrestle with over and over again while thinking about folks all around the world who are seeking after God (or gods)  through alternatives means than Christianity, is how, if at all, has God been revealing himself for generations to the world.  If I assume, which I do, that God is revealing himself to all humanity and that he is close rather than afar from everyone, then in what ways had God’s wisdom, truth, and presence shaped even the most antichrist religions.

I imagine that wherever we can find God’s wisdom and truth no matter the source, we can find opportunity to build bridges from where they are at to the Crucified One.