Podcast – Page 19 – New Wine, New Wineskins

February 21st, 2013July 9th, 2013

The Justice Conference, Part 3

I’m heading to The Justice Conference in Philadelphia this week. I wrote a series of posts several months ago reflecting on themes related to the pre-conference session “Sustaining a Justice Movement: how did John M. Perkins, Mother Teresa, and Dietrich Bonhoeffer do it?” which I will be leading on Friday, February 22 at 9am. I’m going to reprint those pieces this week in hopes that we might all be thinking through these matters together. If you will be in Philly, I hope you’ll come to my session! If not, I would love to hear your thoughts in the comments, on Twitter, or on Facebook. Hope to see you at The Justice Conference!

How to Sustain Jesus’ Justice Movement, Part 3

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Do you look at those you serve as the objects of your good will and charity or as subjects who shape you—even to the point of becoming your benefactors and friends? In discussing this subject with my colleague Beyth Hogue Greenetz, she said it is a lot more difficult to get burned out on serving people when they are your friends. It may very well have been the case that the same Mother Teresa who saw Jesus in those she served saw herself as the friend of those she served. Maybe this was one of the keys to the vitality of her work over the years.

One of Beyth’s and my ministry partners at New Wine, New Wineskins shared with a group of New Wine leaders of her encounter with a man asking for money at a traffic light. As she sat there in her car, she felt moved to give him some money. She told him “God bless you,” as she gave him the gift. The man smiled and thanked her. Seconds later, he came to the window a second time and said, “I have a box of pastries. Someone gave it to me, but I cannot finish it all. Would you like some?” My friend said that her eyes filled with tears, as she remembered the poor widow’s coin offering to God (Luke 21:1-4). All the man had to share was this box of pastries; he wanted to share it because he was thankful. My friend was blessed and thankful for this man whom she had blessed. It is such encounters as these at the traffic signals of life that lead to our own transformation and the sustaining of a justice movement. We meet Jesus in such encounters, as we are blessed by those we bless.

Such encounters at the intersections of life can be destabilizing if we want to stay in control, if we want to be the producers and charitable ambassadors who make everyone consume our good will. At some point, we will likely run out of good will and teeter and fall when we operate from this elevated position and posture. But what happens when we are open to making new friends along the way and are surprised by the blessings we receive from the seemingly least likely of benefactors? Our service becomes a grand adventure, as we experience the richness of the widow in the temple with her two coins and the man at the street corner with his remaining pastries. Our own coffers and cups and pastry boxes will run over as a result of the bounty of God’s relational grace.

February 20th, 2013July 9th, 2013

The Justice Conference, Part 2

How to Sustain Jesus’ Justice Movement, Part 2

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How is a justice movement sustained? In my first post on this subject, I wrote that first and foremost, a justice movement is sustained by knowing that Jesus alone can and will sustain it. Apart from him, we can do nothing (John 15:5). Another key factor that we must realize is that when we serve others we are serving him. What difference might it make to you and me in caring for a sick person, an elderly widow, someone imprisoned, or an orphan in distress if we were to sense that in caring for them we are serving Jesus? In the account of the sheep and goats in Matthew 25, Jesus is recorded as saying, “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me…Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’” (Matthew 25:34-36, 40) While it may very well be the case that the Lord is talking first and foremost about caring for his followers in need, I believe his words bear upon ministering to all people. When we serve them, we serve him. So, how shall we serve? Will we use those we serve to benefit us or our ministries? All too often, we find our worth through serving people rather than serving them in view of the worth we have in being loved by God. By the way, it is worth noting in this regard that the sheep here in Matthew 25 don’t even realize that they are sheep. Whereas the goats seem to be surprised to find out that they haven’t been caring for Jesus, the sheep are not cognizant of having done so. I take this to mean that they are not self-conscious, but conscious of the other (See Matthew 25:37-39, 44). Jesus tells us this story because he definitely wants us to keep in mind that when we care for others in need we care for him and because of him we are to care for others in need. The more we grow in the love of God the more we serve not so as to benefit ourselves, but to benefit the one who loves us. Our joy flows from loving the one who loves us and who loves those we serve. If I care for others because I want to assure myself that I am a sheep and not a goat, I am not really caring for them, but for myself through them. But as I know the love of God revealed in Jesus and that in serving them I am serving him who identifies himself with them I believe I will come to love them truly and freely with no strings attached. A justice movement that uses people to build one’s ego or one’s ministry profile is no justice movement at all. Justice flows from the loving and compassionate heart of God and leads to the love of the other with whom Jesus identifies himself in prison, in hunger, in loneliness and abandonment, in sickness and in various other forms of need.

February 19th, 2013July 9th, 2013

The Justice Conference, Part 1

This piece was originally published at Patheos on February 19, 2013.

How to Sustain Jesus’ Justice Movement, Part 1

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Many Christians today are getting involved in various justice initiatives as they take to heart Jesus’ life and love that has transformed individual lives and entire communities ever since his first advent. I am excited about their passion for holistic and equitable compassion. I only hope that they will finish well the race that they have begun. It won’t be easy. “Justice” often appears sexy to people at first. But the injustices that we must confront are by no means sexy or funny or exhilarating. Those of us who enter the justice race in view of Jesus will find ourselves challenged and weighed down at times and wonder how in the world will we be able to bear the world’s burdens for much longer. Burnout may very well occur as a result, possibly even despair.

So, how is a justice movement sustained? I am speaking here to those who have been inspired first and foremost by Jesus and his example to pursue justice. First and foremost, a justice movement is sustained by knowing that Jesus alone can and will sustain it. Apart from him, we can do nothing (John 15:5). My particular Christian convictions in view of the Bible lead me to argue that Jesus is not simply the catalyst but also the ultimate embodiment of justice; no one has more of a burden for justice than Jesus does, as he bleeds justice through every pore of his being as our just judge and God’s reconciling force of holy love. Jesus must be more than a role model. He must be the source and substance of our just endeavors, for he is justice.

Take for example Luke 4:16-21. As the Lord says, the word of Isaiah is fulfilled in his person, as the Spirit of the Lord is upon him. It was such a staggering claim for a hometown boy to tell his neighbors in the local synagogue at the outset of his public ministry (before he had performed any great feat!) that he was the Messiah and that the Messianic age had dawned in his person (the Spirit’s special presence coupled with the inauguration of the ultimate year of Jubilee with all that it entailed for such matters as cancelling debts, freeing prisoners, healing and restoring people to equitable relations in his person is why I claim that he is declaring himself to be Israel’s long-awaited Messiah). Here is what Luke 4:16-21 says:

He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:

“The Spirit of the Lord is on me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim freedom for the prisoners
and recovery of sight for the blind,
to set the oppressed free,
to proclaim the year of the Lord’s favor.”

Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him. He began by saying to them, “Today this scripture is fulfilled in your hearing.”

This teaching was fulfilled in their hearing there in that synagogue in Nazareth over two thousand years ago; it is still fulfilled to this day. While we who are his followers certainly have an important role to play in Jesus’ justice movement, we must come to see that our role is participatory, not a replacement of Jesus or even an extension; Jesus continues his incarnational ministry in and through his people (Acts 1:1-2; see my article on incarnational ministry). We participate in Jesus’ just life and experience his passion as he moves the world forward toward the realization of justice throughout our world in view of his kingdom that will never end and that will surely come in its fullness.

I often tell people in such a discussion as this that Jesus has been to Mordor and back again. As you watch The Hobbit this Christmas season and possibly go back and watch The Lord of the Rings trilogy, perhaps you will consider themes in those tales that resonate with the Gospels in various ways. Jesus has borne the ring of oppressive power to Mordor and cast it in the fires of Mount Doom. This very Jesus has very big shoulders on which to bear us. He can carry the load and confront injustice head on. We must hold tightly to him. The bigger our view of Jesus the greater the possibility that we will be able to run the marathon race of justice as we bear witness to his victory in conquering the forces that destroy humanity and the whole cosmos, not simply the fictional world of Middle Earth. We now live in light of what will be as the same Jesus who triumphed over the oppressive rule of the grave will triumph over the other forces of evil such as racism and poverty and violence. While these forces bring death in the short term, Jesus will realize his kingdom rule of life and shalom throughout the world. Don’t try to replace him. Rather, bear witness to Jesus—for Jesus is Victor!

This is the first of several posts addressing the subject of how to sustain Jesus’ justice movement.

February 18th, 2013July 9th, 2013

From Refugees to Citizens: What’s Next – Mosques and Temples?

This piece was originally published at Patheos on February 18, 2013.

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I am leading a workshop this week and wanted to gather my thoughts on the subject here in preparation. Here is the description:

What kind of response should American Evangelicals have toward those from other religions who are moving from refugee to immigrant to citizenship status in our country? Christians tend to be more sympathetic to those from other religions who are refugees in need of help, but we often become wary once they are viewed as immigrants on their way to citizenship. What happens when Muslim immigrants start building mosques and Hindus and Buddhists start building temples? Should we support them then? This seminar looks at this issue and will consider how to incorporate the biblical themes of neighborliness and care for the stranger in our midst as part of our evangelical witness. Attention will also be given to the theme of freedom of religious expression in our country.

Here I’ve reprinted an article I wrote last year on a related subject that was picked up by Salem News (published June 1, 2012) and Aslan Media (published June 22, 2012):

USA Today released an article a few days ago about the controversy surrounding the building of mosques in America today. I will not speak to this or that particular controversy related to zoning laws and similar matters (Not all issues pertaining to the building of mosques and churches are bound up with religious expression). Instead, I will address the matter of zones of comfort for many Christians and others in America today.

No doubt, many conservative Christians struggle with mosques being built, as do others. Some of the concern stems from fears of September 11, as the USA Today article acknowledges. Other fears may stem from concern over America losing its Christian heritage. I will take up each of these concerns, starting with the latter.

America was founded on pluralistic principles bound up with a quest for democracy, not a theocracy. While there were many conservative Christians who helped to shape America’s origins, there were also many others of non-orthodox Christian perspectives, such as deists like Thomas Jefferson, who shaped America in fundamental ways. Those of us who are Christians who are Americans must be concerned to foster both our Christian witness and American values of freedom for religious expression. It is important for us to support the building of mosques as American Christians for the freedom of religious expression, just as we would want such support for the building of churches throughout America.

The best way to cultivate a truly Christian heritage is not to preserve a form of nominal Christianity, where people embrace Christianity by way of nostalgia. Nostalgic or nominal Christianity does not involve genuine encounters with the good news of God in Jesus Christ. People who are Christian in name only do not often see the need to engage a gospel that is truly Christian. I would much rather be in a post-Christian context, where people know where they stand with Christianity than a quasi-Christian culture where people presume to be Christian, but who are not. I am also open personally to being challenged on what it means to be a Christian. I certainly do not claim to have a corner on the market. Fresh conversations on spirituality are truly needed. I pursue such exchanges with leaders of diverse spiritual traditions in Connecting Christ: How to Discuss Jesus in a World of Diverse Paths. The thoughtful responses included in the volume from Muslim, Buddhist and Unitarian-Universalist representatives, among others, enhance meaningful communication. Freedom to build mosques does not take away from the freedom of the gospel’s expression or lively gospel encounters, but presumption and nostalgia does not help foster freedom of authentic religious expression and engagement on fundamental Christian convictions.

For those American Christians and other Americans who fear Muslims because of September 11 and who are reluctant to see Muslims build more mosques in America, I would say that if you want your fears to increase then make Muslims feel marginalized and unwelcome. While I believe most who claim to be Muslims are peace-loving and civil people (like most who claim to be Christians), there are some people of whatever spiritual stripe who will react negatively when they feel cornered and ostracized. Cornering often leads to clandestine operations that cause harm. The best way to promote civility is to be civil and promote the common good for Muslims, Christians, and those of diverse convictions on religion and spirituality throughout the land. Modeling such civility together here in America may also benefit freedom of religious expression for the various movements in other lands.

February 15th, 2013February 18th, 2013

Popping Off on the Pope and Catholics and Paying Respects

This piece was originally published at Patheos on February 15, 2013.

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Some will say that Pope Benedict XVI’s decision to step down symbolized his incompetence and failure to lead the Roman Catholic Church forward through tumultuous times. Others such as myself find it an act of great competence that he chose to step down at this time because of his failing health. While it might remove some of the aura of seeming invincibility from around the Papacy, the aura of humility might very well take its place. A willingness to acknowledge one’s limitations and call for someone else to step in and take the reins in this case signifies that this pope has the best interests of his church and community at large in mind and is willing to acknowledge his frailties and weaknesses in his current state.

The Pope is certainly not incompetent intellectually or theologically. He is one of the brightest theologians around. Of course, he did face numerous challenges as Pope. Perhaps no challenge was more difficult than having to address the overwhelming numbers of scandals coming to the surface involving Catholic priests molesting children. While a full accounting remains, nonetheless he did tackle the issue head on. As a Wall Street Journal article notes,

Despite the church’s dismal record of covering up child abuse by priests, and recent questions about the future pontiff’s opposition to defrocking one such priest in 1985, Benedict was the first pope to both recognize the damage of this procession of scandals and to apologize for them, meeting with victims and introducing new procedures. This was hardly enough to satisfy the need for a full accounting, but it was an important first step nonetheless.

Evangelicals would be wise to learn from the Catholic Church and not pop off with criticisms about its struggles. After all, we have had our own share of scandals over the years, involving leading representatives of the movement such as Ted Haggard, among others. Humility, transparency, active repentance and accountability go a long way to safeguard against future abuses being committed, whether we are Catholics, Protestant Evangelicals, or others.

This past semester, a Roman Catholic priest spoke to my class on parish ministry. He was a shining example of what a parish minister should be about. A vibrant love for Jesus and his community and my class marks this shepherd of souls. My students, while perhaps originally wary based on doctrinal differences between Catholics and Evangelicals, warmed quickly to him. Not only were we blessed by his love, but also we were pained by what he shared about being spit upon in the street at times for being a priest. It is almost as if his collar that associates him with the church makes some people view him as nothing more than a dog. Whether or not my students will ever wear clerical collars, they share with this priest a passion for Christ and his cross. Whether accurate or not at every turn, they also sense that together we are facing greater opposition as Christians in our society than ever before. No matter how you slice the theology and the suffering, there is a lot more that we share in common with Catholics than there is that separate us—both the good and the bad.

We will all need to discern how to learn from our failures and to build on our strengths. There is strength in numbers, especially where that strength is focused upon cultivating a theology of life that concerns itself with protecting the most vulnerable, whether they are the poor, women and fetuses under duress, children, or those facing religious persecution, whatever their faith tradition, including our own. Such strength will need to be harnessed by humility, transparency, active repentance, and accountability. Otherwise, we will find once again how true it often is that power corrupts.

Evangelicals have no time to pop off on the Pope and Catholic Church. With the Catholic Church, we will need to lead and serve not from a love of power, but from the power of love. For as this pope so eloquently expounded upon theologically, God is love.