During a century that can be defined by the wars that we fight, I beg to ask the question, “What does holiness, and in particular the Nazarene Church, have to say about war?” We have learned to live within a state of perpetual war, and it has become normalized to the point of acquiescence. If we truly believe that God is working to make individuals holy, we ought also believe that God may work to transform whole communities and even the world.
Violence is one of the most potent social institutions of our time, and has been a plague on the human race since Cain and Abel. It destroys relationships, breaks up families, inspires hate, and spurs on revenge. In short, violence fosters even more violence. In Biblical lore, we can read about the story of Samson, whose justification for the 3,000 dead Philistines incites the myth of redemptive violence: “I merely did to them what they did to me” (Jdg. 15:11; NIV). In an age where entire cities can be annihilated by the push of a button, we desperately need to once again hear Jesus’ words, “Love your enemies and pray for those that persecute you, that you may be sons of your Father in heaven…” and in this way, “be perfect, therefore, as your heavenly Father is perfect” (Mat. 5:44-45, 48; NIV).
Christianity has had a particularly disturbing violent past. From the cross of Constantine, the Crusades, Spanish Inquisition, Colonialism, and even to the peculiar blend of rhetoric that interweaves religious imagery with political war in the present age, we sometimes forget that our tradition was birthed in the swaddling clothes of nonviolent love. The early Christians could not justify killing because they were called to be holy, a people of God. Justin Martyr put it this way, “We have exchanged our swords for plowshares, our spears for farm tools [Is. 2]…now we cultivate the fear of God, justice, kindness, faith, and the expectation of the future given us through the crucified one.”
The Church of the Nazarene believes that the Holy Spirit is working to heal, restore, and sanctify God’s people here and now. Such an act by the Spirit prompts us further and further toward Christlikeness. To be holy is to love as Christ loves, forgive as Christ forgives, and in so doing participate in the redemptive act of the Kingdom of God. It is to this Kingdom that the Church stands as witness. Dr. Carl Leth made this point in last year’s July/August issue of Holiness Today when he wrote, “The healing, transforming reality of God's new creation in Christ is available now. The distinctive message behind our teaching of entire sanctification is its availability, its possibility.” If we believe that God is working to heal the world now and that the church acts as a witness to the possibility of the Kingdom “on earth as it is in heaven,” then we must seriously contemplate a stance of Christian pacifism.
I don’t think anyone looks at the violence prevalent in the world and calls it good, but I do think that most of us look at violence as a type of necessary evil. We can’t think of any other way in which to resolve conflict. Our social heritage of militarism has so entrenched our thinking that we can’t imagine a society without violence. We assume the only way to combat terrorism and hate is by sending more troops. The message of those who claim the Lordship of Christ is the possibility of the world as it could be, as it was meant to be as God’s good creation. It is a beautiful act of re-imagining what it means to live as if we are truly created in God’s image.
As a holiness people, we believe that creation is being renewed now, and we are participants in this Spirit act. Is this not what sanctification means? Is it not a renunciation of death, and a turning to the abundant life offered through the resurrected Lord, the One who refused to pick up weapons even when it meant betrayal, torture, and death? It is to follow this pattern that truly exemplifies the Way in which we live in truth and life. It is a denial of the false claim that violence can restore peace. We Christians do not pick up weapons as if history is ours to control; rather we are faithful even if we must be patient for God’s effectiveness.
But this does not mean that pacifism connotes passivity, as if we are to merely wait and hope for the day when violence ceases. No, we are called to actively engage the powers that be. We are witnesses to the Kingdom that is breaking into the world. In war, God is not on the side of a nation-state but on the side of the casualties of war: the orphaned, widowed, homeless, and poor. Our local churches become safe havens of hope. We practice forgiveness because we have been forgiven. We offer mercy because God has been merciful. We offer our food because Jesus has shared his body. Peace has been made possible because of the resurrection, and within the body of Christ we stand against the forces that bring death. May we begin to recognize our unique calling as a people growing in holiness, living in the expectation of peace and love.
Sunday, August 30, 2009
Monday, June 1, 2009
A Quick note
In view of Pentecost, I've been doing some focused reading on the Holy Spirit and came across this sentence that stuck out to me. It's from N.T. Wright on the role of the Spirit and the church given at the Fulcrum Conference in 2005.
Some are "so heavenly minded that they are no earthly use." In context, he is describing a deist framework and ways in which heaven and earth are intertwined. I liked it though and thought I'd share.
Some are "so heavenly minded that they are no earthly use." In context, he is describing a deist framework and ways in which heaven and earth are intertwined. I liked it though and thought I'd share.
Sunday, May 31, 2009
Christian Identity defined by Moltmann
Throughout the past semester, my class on Religious Pluralism asked the question about Christian identity. This was particularly adjudicated in expression of multiple religious belonging. For example, Panikkar is an ordained priest within the Catholic tradition as well as within the Zen Buddhist tradition. So within the class, it raised the discussion of what it means to actually belong to a particular tradition. Is it public confession, an expressed conversion experience, moral behavior, or rituals such as baptism? In light of such questions, I have decided in this post to just quote Moltmann as an added voice toward Christian identity, a voice to add to this discussion. I do this as much particular local community of believers is preparing for a Pentecost Baptism service.
"Where does the identity of the Christian faith lie? Its outward mark is church membership. This, however, takes us no further, but merely moves the problem on. For the Christian identity of the church is itself questionable, when the form it takes is affected by so many other interests. One can point to the creed. But to repeat the formula of the Apostles' Creed is no guarantee of Christian identity, but simply of loyalty to the fathers and to the tradition. One can point to particular experiences of vocation, conversion and grace in one's life. But even they do not guarantee one's identity as a Christian; at best, they point to what one has begun to believe in such experiences. Ultimately, one's belief is not in one's own faith; within one's experiences in faith and one's decision, one believes in someone else who is more than one's own faith. Christian identity can be understood only as an act of identification with the crucified Christ, to the extent to which one has accepted the proclamation that in him God has identified himself with the godless and those abandonded by God, to whom one belongs oneself. If Christian identity comes into being by this double process of identification, then it is clear that it cannot be described in terms of that faith alone, nor can it be protected against decay by correct doctrinal formulae, repeatable rituals and set patterns of moral behaviour."
"Where does the identity of the Christian faith lie? Its outward mark is church membership. This, however, takes us no further, but merely moves the problem on. For the Christian identity of the church is itself questionable, when the form it takes is affected by so many other interests. One can point to the creed. But to repeat the formula of the Apostles' Creed is no guarantee of Christian identity, but simply of loyalty to the fathers and to the tradition. One can point to particular experiences of vocation, conversion and grace in one's life. But even they do not guarantee one's identity as a Christian; at best, they point to what one has begun to believe in such experiences. Ultimately, one's belief is not in one's own faith; within one's experiences in faith and one's decision, one believes in someone else who is more than one's own faith. Christian identity can be understood only as an act of identification with the crucified Christ, to the extent to which one has accepted the proclamation that in him God has identified himself with the godless and those abandonded by God, to whom one belongs oneself. If Christian identity comes into being by this double process of identification, then it is clear that it cannot be described in terms of that faith alone, nor can it be protected against decay by correct doctrinal formulae, repeatable rituals and set patterns of moral behaviour."
Tuesday, May 12, 2009
Questioning Social hierarchies
I wrote this in response to these questions found at Epworthpulpit.com.
Analyze your own culture - the one you live and work in everyday. What does it value? Who does it reward? Why? What is its worldview? How are its values changing? What examples can you give that its values are changing? What does your culture teach you? What does it not teach anymore? How does it want you to think and feel?
When we start asking, searching, and contemplating these kinds of questions, we are taking the initial step of a performative ethic. Whenever I tell someone that I have taken or am taking a course in theological ethics, I am almost routinely asked some sort of hypothetical question: ‘6 people are in a raft days from being rescued’ type of scenario. And while this may prove to be a way in which to discuss elements of institutional ethics and theory (deontology, teleology, utility, virtue, etc.), rarely do we take the time to analyze why those decisions are made. Situational ethics took a step toward context, but left behind past experiences, roles, cultural norms, and social hierarchies.
The truth is, we as humans are shaped by systems already in place. Most of us don’t hesitate to buy $80 Nike shoes because we have been shaped to believe Nike is the best brand. Michael Jordan wears Nike; Tiger Woods and Lebron James are the face of Nike. Rarely do we ask the questions of how the shoes are made, where are the shoes made, what people make the shoes, what materials go into the shoe, and how much money goes toward the laborers and how much to the corporation. All we know is that we have been shaped by the millions of dollars that have gone into advertising the stellar performance of Nike gear. Growing up, it was the cool kids who wore the latest Air Jordan’s. Our culture has also taught that the more expensive the shoe/gear/clothing the better it will work and the more people will accept you. So dolling out $80 on shoes fulfills a role within the social norms of both acceptance and capitalism.
Ethics isn’t a type of hypothetical situation in which you have a certain time frame in which to best logically approach a situation. We make hundreds of decisions on a daily basis without even realizing it. This is why the first step in ethics is learning what is going on around you. Why is it that we acquiesced so easily to a war in 2003? Why are guns sales 30% higher now than a year ago? What role does fear play in social institutions? Why is it that black youths are 6 times more likely to be imprisoned for similar crimes than white youths?
We all fit within different hierarchies. We’re white, black, latino, American, Mexican, Iraqi, Christian, Jewish, or Muslim. We are students, employees, and bosses. We all fit within hierarchies and are shaped and formed by the respective roles inherited by the social norms of said hierarchy. But what happens when the hierarchies collide?
There have been whole studies on the nature of social formation in ethics (“The Banality of Good and Evil” by David Blumenthal is an excellent resource). This issue becomes most prevalent when the church hierarchy collides or contradicts with the mores of the nation-state. I have been a Nazarene my whole life, and have a degree from a Nazarene Institution. I have been firmly rooted within holiness doctrine. Our emphasis upon the work of the Spirit, the perfecting love of Christ, and the example of Jesus on the cross culminating in the redemption of creation, a making of all things new, necessarily throws a dark shadow on such demonizing institutions of poverty, racism, and violence. We as a holiness people are called to emulate the work of Christ here on earth. How can we pick up the weapons of the world? In Jesus’ own words, ‘my kingdom is of a different kind.’ Violence is perhaps the most potent of social institutions. Our country was established through genocide of the native people group and then a violent revolution. We make heroes of our violent predecessors throughout our history classes and continue to use war rhetoric that violence is okay as long as freedom results. Very rarely do we think about the people we are becoming, or the devastation it creates in the lives of others (the very others Jesus calls us to love).
For some, this may read as some sort of liberal rant. I assure you that I only write as one who has contemplated, analyzed, prayed, and discussed my social context as a Nazarene holiness Christian. Our culture teaches greed, selfishness, and violence as a way of life. I believe the church teaches not only redemption but liberation from violence, selfishness, and greed. Repentance is a turning away from these systems of destruction to a new life of peace and love. The church ought to start practicing this new hierarchy of social norms. Our ethical decisions are embedded in these practices of nonviolence.
Analyze your own culture - the one you live and work in everyday. What does it value? Who does it reward? Why? What is its worldview? How are its values changing? What examples can you give that its values are changing? What does your culture teach you? What does it not teach anymore? How does it want you to think and feel?
When we start asking, searching, and contemplating these kinds of questions, we are taking the initial step of a performative ethic. Whenever I tell someone that I have taken or am taking a course in theological ethics, I am almost routinely asked some sort of hypothetical question: ‘6 people are in a raft days from being rescued’ type of scenario. And while this may prove to be a way in which to discuss elements of institutional ethics and theory (deontology, teleology, utility, virtue, etc.), rarely do we take the time to analyze why those decisions are made. Situational ethics took a step toward context, but left behind past experiences, roles, cultural norms, and social hierarchies.
The truth is, we as humans are shaped by systems already in place. Most of us don’t hesitate to buy $80 Nike shoes because we have been shaped to believe Nike is the best brand. Michael Jordan wears Nike; Tiger Woods and Lebron James are the face of Nike. Rarely do we ask the questions of how the shoes are made, where are the shoes made, what people make the shoes, what materials go into the shoe, and how much money goes toward the laborers and how much to the corporation. All we know is that we have been shaped by the millions of dollars that have gone into advertising the stellar performance of Nike gear. Growing up, it was the cool kids who wore the latest Air Jordan’s. Our culture has also taught that the more expensive the shoe/gear/clothing the better it will work and the more people will accept you. So dolling out $80 on shoes fulfills a role within the social norms of both acceptance and capitalism.
Ethics isn’t a type of hypothetical situation in which you have a certain time frame in which to best logically approach a situation. We make hundreds of decisions on a daily basis without even realizing it. This is why the first step in ethics is learning what is going on around you. Why is it that we acquiesced so easily to a war in 2003? Why are guns sales 30% higher now than a year ago? What role does fear play in social institutions? Why is it that black youths are 6 times more likely to be imprisoned for similar crimes than white youths?
We all fit within different hierarchies. We’re white, black, latino, American, Mexican, Iraqi, Christian, Jewish, or Muslim. We are students, employees, and bosses. We all fit within hierarchies and are shaped and formed by the respective roles inherited by the social norms of said hierarchy. But what happens when the hierarchies collide?
There have been whole studies on the nature of social formation in ethics (“The Banality of Good and Evil” by David Blumenthal is an excellent resource). This issue becomes most prevalent when the church hierarchy collides or contradicts with the mores of the nation-state. I have been a Nazarene my whole life, and have a degree from a Nazarene Institution. I have been firmly rooted within holiness doctrine. Our emphasis upon the work of the Spirit, the perfecting love of Christ, and the example of Jesus on the cross culminating in the redemption of creation, a making of all things new, necessarily throws a dark shadow on such demonizing institutions of poverty, racism, and violence. We as a holiness people are called to emulate the work of Christ here on earth. How can we pick up the weapons of the world? In Jesus’ own words, ‘my kingdom is of a different kind.’ Violence is perhaps the most potent of social institutions. Our country was established through genocide of the native people group and then a violent revolution. We make heroes of our violent predecessors throughout our history classes and continue to use war rhetoric that violence is okay as long as freedom results. Very rarely do we think about the people we are becoming, or the devastation it creates in the lives of others (the very others Jesus calls us to love).
For some, this may read as some sort of liberal rant. I assure you that I only write as one who has contemplated, analyzed, prayed, and discussed my social context as a Nazarene holiness Christian. Our culture teaches greed, selfishness, and violence as a way of life. I believe the church teaches not only redemption but liberation from violence, selfishness, and greed. Repentance is a turning away from these systems of destruction to a new life of peace and love. The church ought to start practicing this new hierarchy of social norms. Our ethical decisions are embedded in these practices of nonviolence.
Friday, May 8, 2009
First Year is Done.
Well, I finished up my first year. All in all, I feel as if I learned a lot, was stretched in ways that helped me grow, and am looking forward to the four month break. After a week of doing nothing but watching movies and checked out episodes of 'Bones,' I have started to compile my summer reading list. Last week, I read through Rob Bell's new book "Jesus Wants to Save Christians," and this afternoon I started working my way through Moltmann's "The Crucified God." Others making the list include: AJ Levine's "The Misunderstood Jew," St. Augustine's "Confessions," St. Gregory of Nyssa "the Life of Moses," Tolstoy's "The Kingdom of God is within You," and I may pick up Bonhoeffer's "Ethics" again. That's the initial list for now.
Peace.
Peace.
Friday, April 10, 2009
David Dark: The Sacredness of Questioning Everything
A few years ago I was recommended a book by an author I had never heard of. But having trusted my friend (Thomas Bridges) I purchased "Everyday Apocalypse" by David Dark. The book proved to be an imaginative, informative, and serious look at ways in which 'apocalyptic' works its way into the present liberating us from our often times sincere yet misguided intentions. Dark does this through the medium of pop-culture: Flannery O'Connor, the Simpsons, Radiohead, and Beck. Here is a quote from this book. "If we're incapable of recognizing the subversive, satiric insight of something like "The Simpsons," our ability to apply ourselves to the joys of interpretation, or to view art well at all, has proven itself deficient."
While at Vanderbilt Divinity School, I was able to take a class with David Dark. (He's a PhD student in Religious studies). His third book was released through Zondervan last week. "The Sacredness of Questioning Everything" should be a good a read and I'm looking forward to spending some time with it over the summer. I was able to talk with Dark yesterday and was given a free audio copy of the book which is available to everyone who wishes to download it through zondervan. I was told to share it with anyone I knew, and was given permission to post it on my blog. So, free audio book of David's new book:
zondervan.com/m/sacredquestions.zip
ENJOY!
While at Vanderbilt Divinity School, I was able to take a class with David Dark. (He's a PhD student in Religious studies). His third book was released through Zondervan last week. "The Sacredness of Questioning Everything" should be a good a read and I'm looking forward to spending some time with it over the summer. I was able to talk with Dark yesterday and was given a free audio copy of the book which is available to everyone who wishes to download it through zondervan. I was told to share it with anyone I knew, and was given permission to post it on my blog. So, free audio book of David's new book:
zondervan.com/m/sacredquestions.zip
ENJOY!
Tuesday, March 24, 2009
Christian Peacemaking Teams
A close friend of mine, Julia Bridges, is currently in the Israel/Palestine region with CPT, a christian peacemaking organization that asks the question: what would happen if Christians devoted the same discipline to nonviolent peacemaking as nations do to war? You can read about Julia's experience at...www.pursuit-of-peace.blogspot.com
Tuesday, March 3, 2009
More of Avery Paul
Joy and I were able to go to VA over the weekend and see the family. My brother Doug and his wife Elizabeth are adjusting to life with an infant. And she is a beautiful girl. I wanted to post some more pictures of my niece.
Sunday, February 22, 2009
Avery Grace Paul: my niece
My brother and his wife just had their first born daughter. Born Febuary 20, she weighed in at 7 lbs. and 11 oz. Unfortunately, I live 11 hours from Doug and Elizabeth and will not be able to see Avery and the new parents until this weekend. Until then, here are some initial pictures. I look forward to posting some more after the weekend.
Saturday, February 14, 2009
Excerpt from "Jesus and the Other Names"
This is actually a quote taken from David Bosch as used by Paul Knitter. I thought it worth sharing:
"Kingdom people seek first the Kingdom of God and its justice; church people often put the church work above concerns of justice, mercy, and truth. Church people think about how to get people into the church; Kingdom people think about how to get the church into the world. Church people worry that the world might change the church; Kingdom people work to see the church change the world." (110).
Knitter actually uses this quote to generate a type of Kingdom oriented theology, practice and mission. This new 'regnocentric' (rather than Christocentric or even Theocentric) outlook recognizes that the church is not the mission of God but rather, "there is a church because there is mission."
The whole point that Knitter is trying to encompass is that if the church is not the mission of God, though it is still a necessary component of God's work of bringing about the Kingdom, then it may be possible to imagine other ways in which God is bringing about redemption and wholeness to creation.
It kind of puts a question mark next to the famous dictum: No salvation outside the church.
"Kingdom people seek first the Kingdom of God and its justice; church people often put the church work above concerns of justice, mercy, and truth. Church people think about how to get people into the church; Kingdom people think about how to get the church into the world. Church people worry that the world might change the church; Kingdom people work to see the church change the world." (110).
Knitter actually uses this quote to generate a type of Kingdom oriented theology, practice and mission. This new 'regnocentric' (rather than Christocentric or even Theocentric) outlook recognizes that the church is not the mission of God but rather, "there is a church because there is mission."
The whole point that Knitter is trying to encompass is that if the church is not the mission of God, though it is still a necessary component of God's work of bringing about the Kingdom, then it may be possible to imagine other ways in which God is bringing about redemption and wholeness to creation.
It kind of puts a question mark next to the famous dictum: No salvation outside the church.
Monday, February 2, 2009
Calling All Stories
I will be preaching on the Beatitude found in Mat. 5, "Blessed are the Peacemakers, for they will be sons of God."
One of my favorite quotes from Bonhoeffer is from his writing entitled, "No Rusty Swords" in which he says, "There can only be a community of peace which does not rest on lies and injustice." Justice and peace are intertwined. Without justice, there is no peace.
I'm looking for stories of people working towards peace and justice: recognizing injustice and actively participating in God's work of restoring creation.
Please, let me hear your stories.
One of my favorite quotes from Bonhoeffer is from his writing entitled, "No Rusty Swords" in which he says, "There can only be a community of peace which does not rest on lies and injustice." Justice and peace are intertwined. Without justice, there is no peace.
I'm looking for stories of people working towards peace and justice: recognizing injustice and actively participating in God's work of restoring creation.
Please, let me hear your stories.
Friday, January 30, 2009
Just for Fun
If you're in the mood for a little irreverent British biblical humor, this video is for you. It's kind of along the line of Monty Python's Life of Brian. My Hebrew Bible Professor showed this in class last semester.
Monday, January 12, 2009
Theology of Religions
I'm taking a class entitled "Theology of Religious Pluralism." I am only two lectures and half a book into the class, however I am enjoying the theological inquiry that naturally results from such a discipline. Here are a few questions worth asking. Feel free to add your own or even begin a dialogue.
Does grace alone incur Christian alone?
Are we to quick to claim John 14:6 without first working through John 1? In other words, what do we do with the fact that God was at work through the Word before the Word took on flesh? Would not such a theology point us toward a continual work of the Spirit outside the church?
Is Christianity, or even the church, the goal of God? If not, does this not open up the possibility of God's grace working through other means?
I believe this is a good starting point. Obviously, certain questions arise about the distinctiveness of Christianity as found in Christ. How is that we can retain a Christocentric theology and not perpetuate the often negative exclusivism that the church creates?
These may not be the best questions, and they may lead us/me to even more questions, but I think that are worth asking and reflection.
Does grace alone incur Christian alone?
Are we to quick to claim John 14:6 without first working through John 1? In other words, what do we do with the fact that God was at work through the Word before the Word took on flesh? Would not such a theology point us toward a continual work of the Spirit outside the church?
Is Christianity, or even the church, the goal of God? If not, does this not open up the possibility of God's grace working through other means?
I believe this is a good starting point. Obviously, certain questions arise about the distinctiveness of Christianity as found in Christ. How is that we can retain a Christocentric theology and not perpetuate the often negative exclusivism that the church creates?
These may not be the best questions, and they may lead us/me to even more questions, but I think that are worth asking and reflection.
Monday, January 5, 2009
How Long Oh Lord?
My heart is sad. A few weeks ago we as a church were in a period of waiting. We waited in quiet anticipation for the babe of peace, God as Man. We recognized the darkness of the world and eagerly awaited a glimmer of light. On Christmas we were jubilant as our expectation and our hope was recognized in the most absurd way. We worshipped a baby, the Prince of Peace, who would in turn have to flee for his life during political unrest.
And now Israel is once again in political unrest. The death toll of Palestinians in the past few days is astounding. Of the over 500 killed, 200 have been civilians. That’s over 500 who are now widowed, orphaned, childless, or homeless. I am reminded of that poignant moment in “Children of Men” when the child is born and the violence ends. For a moment, that child is seen as the culmination of struggle and hopefulness. For a moment, differences are set aside and there is only the reality of the baby. And then the fighting resumes.
I am reminded of the words of Martin Luther King, “It is no longer a choice between violence and nonviolence in this world; it’s nonviolence or nonexistence.”
May our hope in this world not be misplaced. May it ever rest on that child who thought being born in a cave was a better way to usher in a new Kingdom than in a mansion with a military.
Jesus: be now with dying, the injured, the destitute, and their families.
And now Israel is once again in political unrest. The death toll of Palestinians in the past few days is astounding. Of the over 500 killed, 200 have been civilians. That’s over 500 who are now widowed, orphaned, childless, or homeless. I am reminded of that poignant moment in “Children of Men” when the child is born and the violence ends. For a moment, that child is seen as the culmination of struggle and hopefulness. For a moment, differences are set aside and there is only the reality of the baby. And then the fighting resumes.
I am reminded of the words of Martin Luther King, “It is no longer a choice between violence and nonviolence in this world; it’s nonviolence or nonexistence.”
May our hope in this world not be misplaced. May it ever rest on that child who thought being born in a cave was a better way to usher in a new Kingdom than in a mansion with a military.
Jesus: be now with dying, the injured, the destitute, and their families.
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