A Vulnerable Love

I had breakfast the other day in Chicago with a young white pastor. He had recently planted a church in an African American community in Chicago’s inner city. I was so refreshed by his sharing of personal pain, weakness and his sense of isolation in ministry—not because I want him to suffer—but because he is leaning into Christ in a profound way. God is driving him to depend on the Spirit of Jesus in a personally vulnerable ministry setting. Although he is a very secure Christian, he is in a ministry context that is beyond his comfort zone where he can minister from strength. I am confident that God will use him mightily, for God’s grace is always made manifest through our weakness and dependence on Christ (2 Corinthians 12:9-10). This is true in any ministry context, but it is all the more true in a multi-ethnic and diverse economic setting where we so often treat those different from us as “the other(s)” who need our help with no sense of our needing theirs. I would go so far as to say that one cannot minister effectively in a multi-ethnic and economically challenged context apart from a deepening sense of personal weakness and need. In what follows, I will seek to unpack this point.

One of the main reasons I believe we find it difficult to move beyond prejudice and objectification toward reconciliation with “the other” is our fear of vulnerability. The fear of losing control and of being vulnerable leads us to conceive of people who look different from us as always “them.” White Christian leaders like me often like to minister from a position of strength. No doubt, those of other complexions do as well. Flesh (as in carnality)—no matter the color of one’s skin—enjoys boasting in oneself. But what usually differentiates us is that many of us white Christian leaders have a long history of ministering from a position of supposed strength, especially when engaging those of diverse ethnicities. We often have no idea of how much power and privilege we have until they are challenged or taken away from us. Ministry undertaken from seeming strength fails to perceive one’s relational need. As a result, we fail to sense our need to lean into God, and so we minister from the flesh. The only ones we can connect with in such settings are those belonging to our homogeneous demographic groupings of whatever kind—those we naturally like and those like us.

In contrast, Jesus brought people together who previously were opposed to one another through his weakness on the cross. As a result of his crucifixion and resurrection and our participation in him, there is no longer any division between male and female, Jew and Gentile, slave and free (Galatians 3:28). Jesus’ greatest hour of power—the hour of glory of cross and resurrection recorded in John’s Gospel—was when he was most dependent, hanging on a cross and depending on the Father to raise him from the dead. Following from this, when Paul was weak in Christ, God’s power was manifest most profoundly through him (2 Corinthians 12:9-10). Paul’s very conversion experience and early Christian life involved incredible dependence on others: Saul was led as a blind man to Ananias who laid his hands on him so that his sight could be restored; and he was given the right hand of fellowship by the Christian community through Barnabas (Acts 9:8, 17-18, 26-28). Saul experienced great suffering in ministry—beginning with dependence on others, especially dependence on the Christian community, whom he had once persecuted. How humbling that must have been for Saul who became Paul!

Without experiencing vulnerability in ministry whereby we sense our need for those who are different from us (those we would often think are in need of our help without a sense of our being in need of theirs), we will never experience the breaking down of divisions between those of diverse ethnic and economic backgrounds. Instead, we will reinforce barriers by ministering out of privilege. In fact, it is not enough to minister to others whereby we use our power for their good. We must sense our need for them and receive from them as well. Only when there is give and take, where people are interdependent, is there intimacy in relations and reconciliation. Paul could never have been the Apostle to the Gentiles had he not become so dependent on Jesus and the church whom he once had persecuted. He was enslaved to Jesus’ vulnerable love that breaks down divisions between people.

White Christian leaders like me often treat African Americans, legal and illegal immigrants from Mexico, Arabs, Jews, Muslims, and the homeless as “them” or as “those people” who need us. When this is our posture and perspective, we violate these people. What is required is that we experience vulnerability, which would involve encountering these people face to face, eye to eye, and heart to heart. While this is a common problem for the majority culture in any given society, it should not be common among God’s shepherds of his people. It is only as we experience vulnerability and spiritual vertigo whereby we find ourselves secure in the Good Shepherd’s embrace that we will be in a position to move beyond the marginalization of others toward mutuality and partnership in ministry.

The young white pastor friend to whom I referred at the outset of this piece shared with me that his spiritual director is an African American woman. I couldn’t believe it when he told me. Not that this is scandalous, but because it would often be viewed as scandalous to many white male leaders, I believe. I was so impressed, and hope that other white male pastors—and white theologians like myself—will avail ourselves of similar opportunities. My young pastor friend informed me that he recently told his spiritual director how isolated and weak he feels in ministry. He was wondering if God was no longer working in and through him. His spiritual director responded by saying something to the effect of “Don’t pull back. You are truly experiencing the fruit of the Spirit in your ministry.” And again, “Now you know how I feel every day as an African American woman.”

Now my young pastor friend is really beginning to connect with his congregation, bearing much fruit. Instead of modeling professional distance, my friend models pastoral intimacy with his ministry team at the church. His ministry team made up of people of diverse ethnicities encourages him to keep pressing on and into Christ’s vulnerable love with them.

I hold out great hope for this young pastor in the inner city of Chicago in terms of breaking down ethnic barriers. Instead of approaching people of other ethnicities from a position of presumed strength, he is approaching them from an authentic form of weakness. He senses his relational need for them, thereby moving beyond charity toward the poor and condescension toward non-whites. He is pressing into community where the Spirit’s charitable fruit breaks down divisions. The poor is no longer them. The poor is me. The poor is each one of us. You are no longer “the other.” I am in you and you are in me.

Dr. Metzger interviewed on the Multi-Ethnic Church podcast

I appreciated having the opportunity to talk recently with Mark DeYmaz on his radio program about race, class, consumerism and the multi-ethnic church. Please let me know your reflections based on the interview. I thank God for Mark and his shared vision to live into Jesus’ prayer in John 17: may we (the church) be one as he and the Father are one so that the world will know that God has sent his Son. Such unity includes multi-ethnic church communion. Click here to find out more about The John 17:23 Network, where I and others seek to embody this unity.

Click here to listen to the interview.

Dr. Metzger has two new books out!

Dr. Paul Louis Metzger has been busy… he has two brand-new books out right now!


New Wine Tastings: Theological Essays of Cultural Engagement is a collection of essays providing samplings of a theological engagement of culture that Paul Louis Metzger has been developing over the years in his work as founder and director of The Institute for the Theology of Culture: New Wine, New Wineskins at Multnomah Biblical Seminary of Multnomah University. Metzger espouses an incarnational over against a predominantly worldview-oriented or market-driven theological approach to engaging culture, and situates his work in Trinitarian communal and co-missional thought forms. This volume of biblically and theologically framed and compassion-driven essays addresses such themes as postmodernity, structural evil, cultural genocide, sexuality, HIV/AIDS, the prison system, the global slave trade, and the arts. It will be welcomed by those analyzing and developing theological-cultural paradigms and engaging key issues in the contemporary setting.

Click here to purchase a copy of New Wine Tastings: Theological Essays of Cultural Engagement for $13.60.

The Gospel of John: When Love Comes to Town is the debut volume for the Resonate series, for which Dr. Metzger serves as executive editor and for which Advisory Council member, David Sanford, serves as managing editor.

The Resonate series recovers the ancient wisdom of Scripture and helps us understand how it resonates with our complex world. The stories and insights of each book of the Bible are brought into conversation with contemporary voices of hope and lament – the cultural messages we interact with on a daily basis. The Scriptures become a meeting ground where God speaks to the pressing concerns of our day, and we are confronted in turn with a fresh experience of God’s truth. In this journey through the Gospel of John, Paul Louis Metzger wrestles with the question of what happens when God, who is love, comes to town and takes up residence among us. For some this new neighbor love is welcome; for others, unusual; for still others, suspect – even dangerous. We learn from John’s Gospel what it means to be called friends and lovers of God, what it means to put love to death and what it means for love to rise again in our midst and in our lives.

The Gospel of John: When Love Comes to Town is available on Amazon for $12.24. Click here for more information on purchasing the book.

To read an excerpt from The Gospel of John: When Love Comes to Town or if you’d like to find out more about the Resonate series, click here to download the series sampler.

Editor’s Introduction

What do individual and communal ethics, pro-life and pro-choice, pre-modern and post-modern, secular and sacred, Evangelical and Catholic, and Armstrongism and Trinitarianism have in common? They are all topics addressed in this issue of Cultural Encounters.

This is an issue of contrasts and of building bridges in search of resolution. African theologian and ethicist Samuel Kunhiyop shares with us the importance of reframing ethics to affirm the communal reality of the good life and ethical development. Pro-life ethicist Steven Tracy looks for common ground with prochoice advocates on how to reduce abortions, while challenging the pro-life camp to become expansively and consistently pro-life. Jon Robertson bridges the worlds of the pre-modern and post-modern as he weds Athanasius’ understanding of interpretation with Hans-Georg Gadamer’s model of the two horizons, calling on
contemporary readers of texts to see themselves as participants rather than as detached critics and observers. David Congdon and his respondents Ray Lubeck and Matt Jenson investigate the potential significance of Guillermo del Toro’s secular films for the sacred dimension of life, comparing the formerly Catholic del Toro’s work to Catholic theologian William Cavanaugh’s writings on theopolitics. Peter Casarella, Timothy George, and Mark Noll share their insights on what Catholics and Evangelicals can learn from one another, and how they can work together in our contemporary and (in many circles) increasingly secular culture. Lastly, Joseph Tkach of Grace Communion International (formerly the Worldwide Church of God) shares the powerful story of how this formerly non-Trinitarian and moralistic movement has evolved toward a robust Trinitarian faith and a relational, grace-filled view of the Christian life.

It is so easy in our contemporary context to label, write off, and box in this or that person or group in our frantic attempts to advance our own individual and subcultural causes, and in order to increase our market share. For all our talk of relationships and love, we do not think communally enough. Our actions often
betray the misguided belief that we are fitted for an isolated life; but whether we know it or not, we only exist in relation to others. Thus, it is best that we enter into dialogue with those who do not necessarily agree with our individual and subcultural causes, not compromising biblical convictions in doing so, but looking
to be expanded and transformed through our encounters with those from other cultures and continents (such as Africa); with those who take different stances on the human unborn in search of values that are truly life affirming; and with liberals, moderates, and those more conservative than ourselves; and with those
across the religious spectrum.

Not long ago, I was asked to serve on a panel addressing the environment, economics, and spirituality at a conference on the environment held at a secular university. I was there as the token Evangelical. We were asked to define the ‘good life’ from the standpoint of our professions and respective traditions. During my
time of reflection, I drew from Jesus’ story of the good Samaritan, who cared for his enemy when the man’s own people wouldn’t care for him. Based on the principle that Jesus sets forth in the story, I answered that the good life involves living in community with people from very different and even opposing viewpoints
to our own. Just as the Jewish religious leader to whom Jesus spoke was shocked that Jesus used a lowly Samaritan to epitomize for him what loving one’s neighbor was all about, so too we may be shocked when God uses people from very different backgrounds—including conservatives and liberals, secularists and pre-moderns, among others, to challenge us to think again and live anew. After I had finished speaking, I was struck in particular by one student’s response. He had never heard Jesus’ words recorded in Luke 10 about being stretched to love one’s neighbors who have alternative belief systems and lifestyles, and thought that story was the most profound news he had ever heard on the subject. Unfortunately, like the religious leader with whom Jesus spoke, I do not always respond so openly and positively to Jesus’ hard teachings.

You would think that Joseph Tkach and the people of Worldwide Church of God would never have been opened to being stretched and transformed, but they were and are now, as Grace Communion International. I have rarely come across a group so intentional about living into the Trinitarian mystery of God. It should
work both ways—we should be open to learning from those outside the fold. Steven Tracy, a conservative Christian ethicist, has learned a great deal from those on the other side of the aisle and has been challenged to be more consistent in his affirmation of life. He tells us at the outset of his essay on abortion, originally
delivered at a secular university, that an academic from the other side remarked of being ostracized while growing up in a conservative church for raising concerns over justice issues. The academic added that he/she would have never left the church if the community had modeled Tracy’s irenic and expansive presentation
on an ethic that is all-encompassing in its affirmation of life.

Samuel Kunhiyop’s African perspective and insights demonstrate that far from being the ‘Dark Continent’, African tradition has much to teach us about living well and loving our neighbor in the overly individualistic and supposedly enlightened West. David Congdon seeks after truth through “secular parables of the kingdom,” found in popular culture—and together with Matt Jenson and Ray Lubeck, he offers important reflections on how to assess the truth claims made in film. Congdon, Jenson, and Lubeck don’t always agree, but they all affirm that all truth is God’s truth, from whatever quarter of society. Pope Benedict XVI’s recent encyclical, Caritas in Veritate (“Love in Truth”) occasioned the two discussions involving Catholic and Evangelical theologians. I have much hope for the kind of ecumenical dialogue evidenced by Peter Casarella, Timothy George, and Mark Noll, dialogue that moves through rigorous concern for doctrinal truth in a spirit of love.

As you read this issue of Cultural Encounters, I would encourage you to reflect carefully in view of Jon Robertson’s piece: do not stand back as a neutral observer, disengaged and critical, but be open with your convictions and the presuppositions you bring to the table, drawing from your tradition while remaining open to transformation in view of the triune mystery of God disclosed in Scripture, which is at the center of our journal’s aim.

—Paul Louis Metzger, Editor

Caritas in Veritate: An Ecumenical Conversation with Timothy George and Peter Casarella

In discussing the recent encyclical, Carita In Veritae, by Pope Benedict XVI, Timothy George, an Evangelical and senior editor of Christianity Today, and Peter Casarella, a Roman Catholic and director of the DePaul Center for World Catholicism and Intercultural Theology, address the historical as well as the contemporary relevance of the publication in light of the Pope’s background, previous Papal encyclicals and current philosophical and theological thought both in and outside of the Church. Both George and Casarella weigh in on how this encyclical speaks to their traditions and contemporary Christianity as a whole, including topics of relativism, sanctity of life, Trinitarianism, world economy, and ecology.