Davids Christmas and New Years Greetings

 Davids Christmas 2013  2013 Christmas and New Year’s Greetings from Peter and Judy Davids in Stafford, TX.

After spending many Christmases in Canada with our family, we have chosen to stay at home in Texas this year. Christmas 2012 was spent in Calgary, AB with Elaine and her family,
Christmas 2011 was spent in Mission, British Columbia with Ian and his family
and Christmas 2010 was spent in St. Stephen, New Brunswick with Gwen and her
family. 2009 was in St. Stephen as was 2008, but 2008 was different for the
entire family gathered in St. Stephen that year and we were altogether. We’ve tentatively
decided to limit our visits to Canada to summer, and in fact, Judy has spent
about six weeks in Canada during each of the last two summers; as you can see,
our family spans the North American Continent or 3000 miles east to west.

Our big news this year is that we not only await the celebration of the birth of baby Jesus and his
second coming; but we also await the birth of our ninth grandchild to be born
to Ian and Buffi at the end of May, 2014. Judy plans to fly to Mission, BC to
help out, especially by watching Adana Davids, who is now two and excitedly
awaiting the new baby.

Last January through May, Peter and I spent every Thursday at Lanier Theological library writing on our two books. We both finished them as summer began. Peter had to revise his in
the fall and it is now off to the publisher moving towards a 2014 publication
date (A Biblical Theology of James Peter and Jude in the Zondervan BTNT series(. Judy’s book came back with a request to revise it because there were two books hidden inside the manuscript, both of which were deemed publishable. This project has barely been restarted; whereas Peter has begun writing a new book.

Last spring at Houston Baptist University, Peter and I co-taught a course called Spiritual Formation. This fall we co-taught a graduate course called Pastoral Care and Spiritual
Formation. That was fun and a very meaningful experience for both of us.

Peter has continued as a voluntary assistant at our church all year and taught at Houston Baptist
University as a ¾ time visiting Professor; he has also taught one course each
semester as a Visiting Professor at Houston Graduate School of Theology.

On Sunday evenings during much of the year, Judy trained a team of 15 in BridgePoint Bible Church, (her sister’s church) to do pastoral care. Her sister has led the resultant lay
counseling ministry since October and an assistant pastor oversees the support
groups led by the rest of this trained team.

Judy has spoken at three different retreats and has done the training for the new Daughters of the King at All Saints Episcopal Church. She also does spiritual direction for several
leaders in various churchs.

Peter and Judy both have been in good health during this past year for which we are thankful.

When Judy was in New Brunswick with Gwen’s family, we celebrated the 1st birthday of her fourth boy, Ian and Canada Day. Then she went to Calgary and celebrated Elaine’s
birthday and an early birthday for 11-year old Janelle. Finally in Mission, BC,
she visited the zoo, a big lake and a Farmer’s Market BBQ-tasting contest with
Ian and family.

Peter stayed at home to teach summer school, volunteer at our church and write on his book. During this time, the washing machine upstairs broke and the town home was flooded. So Peter had to deal with the drying out and the repair of the damage.

In September, Judy went with her sister to Nashville, TN for the international conference of the American Association of Christian Counselors: this was a stimulating time for both of us
and we had a lot of good sister time.

In October, Peter and I went to Berryville, Arkansas for the national gathering of the Brothers and Sisters of Charity, which is a Franciscan-rooted, Catholic-based, ecumenically open “public community of the faithful” led by John Michael Talbot and really enjoyed the conference.
It was a spiritually refreshing time for both. We are presently postulants in
the Brothers and Sisters of Charity, Domestic expression and hope to become novices shortly.

In November, Peter went to the Society of Biblical Literature Conference in Baltimore, MD and read a paper, chaired a section and preached and celebrated on the 50th anniversary of the death of C. S. Lewis at the meeting of the Anglican Association of Biblical Scholars. That also marked 50 years of preaching for him. Judy spent the week at Peter’s brother’s home and then the entire Davids clan (except for our children and grandchildren in Canada) gathered for a Thanksgiving and birthday celebrations for John and Peter. This was thoroughly enjoyed by all.

As we approach Christmas 2013, we are so grateful for God’s gift in the package of baby Jesus – what a surprise! God surprises us with His goodness over and over again. How has He
surprised you this year?

Have a blessed Christmas and a Happy New Year,

Peter and Judy Davids

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Memorial Day – the Mixed Bag

I have mixed thoughts about Memorial Day. First, it is often forgotten that it is about dead soldiers, not living ones. We have Veterans Day for the living ones, and Memorial Day for the ones who died in battle or at least in association with their military service (in many wars more died of disease than died of enemy action). 

Second, while there are many soldiers who enter the military for idealistic reasons, such as protecting their loved ones, in many of the wars I have known more entered because of a legal requirement (i.e. the draft) or because of misplaced idealism (the enemy was not really the threat that the government made it out to be). I have never heard a drill sergeant talk idealistically – you are in the army, you are trained to kill, and you will either do your job or else your sergeant will make you wish you had.
Third, while there are soldiers who die selflessly, usually trying to protect or save comrades in arms, the is not the situation for most soldiers. They went into the military to win a war, they were trained to destroy the enemy, and their goal in battle is to kill the enemy, not sacrifice themselves. They paid “the ultimate price” because the enemy was better or luckier at killing them than they were at killing the enemy (or perhaps because their comrades killed them accidentally, i.e. friendly fire). They are not martyrs, for they died while trying to kill others.
Fourth, the Scriptures make it abundantly clear that the size of one’s army, the quality of one’s armaments, or even whether or not one has an army at all make no difference. One’s righteousness does, one’s God does, but not one’s army. That theme runs through the Former and Latter Prophets, and it is also found in the New Testament. In fact, the New Testament ends with a battle in which the only one described as armed is the King of Kings and his armament is speech, “the sword of his mouth.” So, the question arises, was the “sacrifice” (one’s death while trying to kill others, many of whom are trying to kill you for the same noble reasons for which you are trying to kill them, or one’s death protecting comrades who are trying to kill others, which can indeed be a sacrifice) really necessary?
Fifth, no war in the modern period and probably most wars in the medieval period fulfills the requirement of being a just war, so even if I believed in the just war criteria as worked out by Augustine, I would have to say that Christians involved in war are involved in an unjust exercise. The last wars that appeared to be just were WWII and possibly the Korean War, but WWII was hardly fought justly, since there were deliberate attempts to bring about mass civilian casualties. 
Sixth, Memorial Day does not memorialize those who died for refusing to fight, such as Mennonites who were killed in the USA (or else chased to Canada). They truly did make a sacrifice for conscience, for they were not trying to kill anyone, far from it. They were trying to serve the Lord Jesus.
Seventh, Memorial Day assumes that liberty (as defined by the USA) and freedom (as defined by the USA) are worth giving one’s life for. Within the context of the New Testament these are just other forms of the slavery in which the human race lives, not better not worse. I would contend that the USA is not founded upon anything like Christian principles, but upon genocide, nor was it founded for liberty in the sense that we use it today  (Plymouth Colony did want religious liberty, but only liberty for one particular religious group, which group was quite ready to kill other groups that encroached on its territory; Jamestown was a commercial venture, not about liberty at all; Georgia was a prison colony – Rhode Island and Maryland did seem to be tolerant). And Paul makes it clear in 1 Cor 7 that liberty is the political sense is something quite indifferent. 
I could go on. Let me sum up: On one hand I do honor those who voluntarily go to war based on their idealism of protecting and caring for others. I suspect that this idealism is misplaced, but it is sincere and at least some of these believe that they are serving God. I want to honor this desire to serve others even at the risk of one’s life. On the other hand, I believe that this picture of military service is idealistic, that it flies in the face of the realities of modern war, that it flies in the face of the reasons for modern war, and that it flies in the face of the fact that often war is fought for other reasons that the stated ones and that it kills far more innocents than “bad guys.” This would make the “sacrifice” a mistake at best.
Furthermore, since I have a freedom from Jesus that no one can take away, etc., the whole war venture is unnecessary, making gratitude difficult.
It is, as the title says, a mixed bag.
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Two posts: a surprise about what excites people’s emotions

Last Saturday I put up two posts of Facebook. The first I thought might be controversial, since it concerned US politics (a vote in the Senate) and gun control. In short, I argued that right after Sandy Hook I predicted that all the drive for even modest gun control would go nowhere, for the USA is too addicted to the service of Mars, either in the form of their military or in the form of their “pistol in their purse.” Thus the Senate vote was no surprise. I cited Jeremiah 2:9. Perhaps the post was even prophetic. The surprise to me was that it seemed to attract little attention and the reaction it did attract was mild. That was no problem. I had said what I had been thinking about. I was pleased about my perception. I was pleased that both the positives and negatives were civil. After all, I live in Texas and know that such discussions can be anything but civil around here.

The other post came from a surprise. I am working on some reflections on what makes a university a Christian university. I thought that St. Stephen’s University, where I once worked, was an excellent example of a brief but good mission statement and a longer, but still brief statement of faith. Since I was working on a blog post, conciseness was important. I went to the SSU website and was surprised. First, the home page no longer had the slogans “travel the world,” “study the classics,” and “worship the One” (the first two are rough remembrances, but the last, the one that was important to me, is accurate), but three attractive slogans without a word of religious import that I could see. I did a site search to find the mission statement, and I had another surprise. It no longer was the statement that I had seen hanging on the wall of the red room, with a focus on the Kingdom of God, but again a decent, but totally non-religious statement. The statement of faith of the university was on the same page, and so far as I can tell it remains unchanged. That page, however, was in a community handbook on the web site, so, buried, unless one was reading carefully. And the link that “worship the One” provided to the trinitarian statement in the statement of faith was, of course, gone.
Now there is no doubt but that St. Stephen’s University is a Christian institution. It was founded on an Anglican basis, its two founding visionaries meeting at Wycliffe College in Toronto, according to the legend that I have heard. It was supposed to be something like a little Oxford college, complete with students and lecturers in black robes, there in small-down New Brunswick. There was a dream of a cloistered campus. While I suspect that it located on the border because one founder was American and thus could not live in Canada without his job being advertised and it being clear that no Canadian was qualified to fill it, the location in St. Stephen was, again according to legend, by divine revelation. Over the years the institution has morphed into what I call a Vineyard school, not with official Vineyard sponsorship, although that was explored, but in its being “joined at the hip,” so to speak, to a particular Vineyard, St. Croix Vineyard in St. Stephen, which was founded by faculty of the university. While not all faculty resident in St. Stephen go to the Vineyard (I believe one does not), nor are students required to attend, when I left the management committee that ran the institution (essentially an advisory committee to the president, like a deans’ council in some universities) included both pastors of the Vineyard and three other Vineyard members (including the university president). The two institutions share a spiritual director. They use the same photocopier. And when the university does not have enough space for an event or class (particularly the Master of Ministry modules) the Vineyard building is used. Most students attend (if they attend church). So while the relationship is not as tight as that of Liberty University and Thomas Road Baptist Church or that of a number of other similar institutions and their respective churches, it is certainly very tight, especially when on remembers that the university is very small (8 received bachelor’s degrees in the last graduation according to the picture I saw). Officially it is “trans-denominational,” but practically it is St. Croix Vineyard (that is important, since not all Vineyards are like St. Croix Vineyard – it is one of a kind in many ways). The institution is Christian. And it was Christian from its roots. In fact, its founders are still involved in Christian ministry, although no longer part of the university, the one being a United Church of Christ pastor across the river in Maine (if he is still alive – he was quite ill when I left) and the other being a missionary in Mozambique with Iris Ministries, which is affiliated with the Toronto Airport Christian Fellowship. Very different directions those are, but still religious and still Christian.
I noticed this change in the website, was surprised, and posted my surprise (which was compounded by the fact that I now would have to go elsewhere for a neat little Christian mission statement) on Facebook. I noted that the institution was playing down its Christian basis, which I should have already realized, for it was talked about as the website was being revamped during my last few months there. And this revamping may have a good goal in recruiting students (more students might want to go to a very small, say 30 – 40 student, university, which gives personal attention and does have travel terms, than might want to go to an up-front Christian university). And recruitment is the need, for after all students pay a premium to go to this chartered but unaccredited institution, where they get a good liberal arts education, but without the majors and lower cost of, say, the University of New Brunswick. However, that type of student is not my thing, for I am about “biblical studies for the good of the church,” i.e. building the Christian community through helping its members engage thoughtfully with the Bible. It was, as I noted, a type of deliverance that I was called (literally, for it was a call out-of-the-blue that got me applying) to Houston Baptist University, where my students are more diverse than those attending SSU (in fact, at one point HBU was the most diverse of any university in Houston), but where my department’s up-front goal is building the faith of the students (we just go through surveying to see if we achieved that goal this year). I am not the guy to teach the more secularly oriented student that the website seems aimed at. I am no evangelist.
My Facebook friends associated with SSU did not see it this way. They played amateur psychologist (I was expressing some “hurt” or “bitterness”) or tried shame-based comments. It was as if I had exposed some secret, for the shame was supposedly in doing this publicly. Well, I know that SSU has worked hard to get its website high on the list of “hits” in search engines looking for certain key phrases, so it is hardly a private web site. It is a deliberately public one. It is also a purposefully designed one. I gave my personal reaction of surprise as part of my personal status in a semi-public forum about a totally public web site. I suppose I popped someone’s bubble or was seen as attacking the myth of Camelot or something. I immediately realized that it was their stuff, not mine, that was being expressed. It was “attack the messenger,” so to speak. I was not being consciously prophetic, but bemusedly surprised (even naively surprised, in that I would have certainly picked up more of the changes as they occurred had I paid more careful attention to the discussion around SSU during my last year there), but the response I received was that which most of the prophets that I teach about at Houston Baptist University received. And that is what really surprised me.
And of course as each person commented my post got wider and wider exposure, the very publicity that they were against. Most of the publicity was caused by those commenting, which meant that their Facebook friends were alerted to the post. My actual post probably achieved far less exposure (most of my friends would probably not know anything of what I was talking about or would not care other than noting my surprise). My daughter lives in St. Stephen and so felt “embarrassed” I am told – why should we feel shame at the behavior of our children or parents? – and my son-in-law is newly elected to the board (he graduated from SSU and is a successful businessman in the town), but, of course, the board does not delve into websites and he was not on the board when the website was produced. 
I do not feel shamed or embarrassed or guilty, for (1) the post is fact based, (2) it was about a deliberately public document,  (3) it was written without any malicious intent about which I am in the least aware, and (3) at worse it exposed my own naiveté about what was going on during my last year there as the university invested in trying to attract students amid falling student numbers.
But I am bemused. The posting that I thought controversial, even edgy, and which was based more on opinion and analysis than on raw fact, was not really controversial at all. The posting that I thought was just a surprise, like reporting a surprise in one’s research or an embarrassing event in one’s family, turned out to be controversial. That is the internet for you. It is emotionally driven, and one can never tell when emotions will suddenly go viral, like a flash mob that can be either constructive or destructive. One can only say that God knows, and with him all will be well, it will be very well.
I have also chosen to avoid Facebook for a bit.
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God Hates Violence

Swords into Plowshares

It was early in the story of humanity that we read, “In God’s sight the earth had become corrupt and was filled in violence.” (Gen 6:11) That idea is repeated two verses later. After the Deluge story there is the statement that human beings are still evil (the violence of the Deluge did not solve the problem), but that God will not again try to solve the problem with violence (Gen 8:21). As a result there is permission given to human beings for limited violence against the animal world, with the exception of not eating blood and not engaging in violence against human beings (Gen 9:2-6). That is the background of the rest of the story.

Continue reading

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Why Do Christians Love Obama?

I admit to being ironic in the title of this blog. What is clear to me is that many, probably most of my friends on Facebook are orthodox Christians. Probably they would call themselves conservative evangelicals, whether they were from a Protestant denomination like Baptists or Anglicans. And probably-I have not counted-many if not most of them are also conservative Republicans. For many of them this is not something that they post about a great deal, although you may detect their leanings by which postings they like. However, for a significant subset there is a fixation on the political. Although I know about the religious leanings and sometimes even see them in the pictures they post of themselves, one rarely sees them in their Facebook postings. The postings, whether created personally or shared or linked, are all about politics, and usually about criticism, often vitriolic criticism, of Pres. Obama. I may see three or four postings in a single day, perhaps in a single hour. So why this fixation?

In part, of course, it is due to the media that they consume. There are numerous right-wing websites out there as well as right-wing commentators, and often the intemperance of the language on the sites is only matched by the holes in their logic and the distortion of the facts they cite. In one sense this is nothing new. I grew up in a family that I would guess was Eisenhower Republican. I say guess because we rarely talked about politics, but my parents seem to have conservative values and yet were not extremist. I reacted to this for one reason or another and became an extreme right wing Republican during my high school years. There was plenty of literature out there that argued that the mainstream of the Republican Party was at least pink if not downright crypto communist. Once you got linked into the network one site would point to another. All of this, of course, took place via the postal system. It was because of this that I applied for a military scholarship, hoping to become an infantry officer in Vietnam after University so I could fight the godless communists. Yes, such distortions of the world were available in the 1960s, but they are even more available now as the Internet makes access so much easier. I have the same problem when teaching biblical studies. There was always distorted and inaccurate literature about the Bible available in the world. But in those days of the past students use the libraries, and much of that literature did not make its way into libraries. The urgency of assignments and the slowness of the postal system meant that students headed for the better stuff in the library, assuming they even knew of the existence of the other material. Now, the Internet has reversed the priorities. Sitting in one’s home one can access the good, the bad, and the ugly. It takes energy to go to a library. So I am much more likely to get what I call junk sources in assignments. So one explanation is availability. It is cheap and easy to set up a web presence. One can post things without anyone being able to check them. And one can link to other sites that have the same prejudices. The resulting network of sites makes it look like the data is established. As one person has said, a lie repeated often enough becomes taken as the truth.

I think, however, that this is only a partial explanation. Why the focus? Why the fascination? Why the need to constantly criticize? Some have argued-and I wish I could remember my source-that this is because Pres. Obama represents the other. He is black in the world in which the white majority seems to be losing its control. His father was foreign, which makes him more other. Some of his childhood was spent in foreign countries. And in fact he was born in, often lived in, and still returns to Hawaii. For many Americans Hawaii is foreign-it is treated as if it were not a state. So the otherness of the president could be a factor in the vitriol. This includes the refusal to believe that he is a Christian, despite his clear confession of a conversion experience, and the ready acceptance of the myth that he is Muslim. To the extent that this is true, we have covert racism. Over racism is not acceptable, but it is apparently acceptable to constantly criticize a person for everything they do. It is acceptable, because one does not mention skin color. One uses other epithets that label the person as other. In this case, it is that he is a covert or overt tyrant, that he is against the Constitution, that he is against individual rights. There is probably also something to this, but I wonder if it is the full answer. Followers of Jesus have lived under real tyrants before, but we find them hardly mentioning them. Paul says a little about the Emperor and never names Nero. The closest we come to such a naming is Revelation 17, where John does indicate that Domitian is evil. I had a lot of German friends who lived or even served in the army under Hitler. Even after the war, I did not hear much about his evil. Nor did they talk much about their suffering. They were focused on other things. What they talked about were there plans, their ministries, their love of Jesus, their families of the present. How did these and many other followers of Jesus avoid the fascination with evil that I find in in these many Facebook posts?

Another reason for this fascination, this negative fascination, may be the cognitive distortions of our age. The political center has tended to fade at least for those on the right of the spectrum. Seasoned leaders in Congress, skilled in the art of negotiation and compromise have retired, often with deep grief, because compromise and negotiation seem out of date. We live in a world of cognitive distortion, where black and white thinking, where herding, where high reactivity are the rule. This is what was predicted by Edwin Friedman in his book Failure of Nerve. You see, I do not want to pretend that I believe that Pres. Obama is above criticism. I personally think his policy of assassinating perceived enemies via drones is immoral. Unfortunately, this is not what the right is criticizing him for. Many of them would be even more violent. I personally do not think that his medical program goes far enough-it should include the immigrant, among other things. It really does not have an effective measure for reducing the fact that Americans pay four times as much for healthcare as Europeans and Canadians, whose healthcare measured in terms of longevity and infant mortality is more effective. Yet I am thankful that more of the poor will receive healthcare under the president’s plan. No, there are things that one can criticize, but as I noted in my example of healthcare, there are things that one can be thankful for. I may not like the use of drones, but I am thankful for the winding down of the presence of American forces in Afghanistan and, earlier, in Iraq. My point is that this is not black white thinking. There are some negatives, which concerned me, and some positives, which I applaud. It is not all or nothing. And that is usually the case, even with admittedly evil people. Take Hitler, for example, the Germans are still enjoying the fruit of his need for an effective transportation network. One suspects that Eisenhower’s development of the US interstate network was modeled on Hitler’s development of the autobahns. And I feel free to say this, without denying that overall his influence was evil. The irony is, that a lot of his rhetorical methods sound similar to those I hear on the right today: black-white thinking, herding, you are either totally for me or are totally against me, if you are not for me you are an enemy of the state, and, of course, scapegoating. In Hitler’s case it was the Jews and Communists, and today it is liberals. Today we do not have a state-controlled press or radio, but we do have media companies that control the output of the media they own. And we do have a national mindset that is as black white, as full of cognitive distortion, as that which Hitler created.

And yet, I wonder if we have as yet plumbed the depths of this phenomena. Is what I have mentioned enough to explain all of the focus by people who should be focused elsewhere? Let me add one more psychological explanation, and that is reaction formation. In reaction formation unacceptable impulses are massed by a movement in the opposite direction. So a person who is unacceptable sexual impulses, may become a prude or celibate, rejecting even appropriate sexuality. If this is part of what is happening, then perhaps the real truth is that these right-wing Christians, meaning right wing politically, really love Obama. But this love, this approval of at least some of what he does, is unacceptable. So it is masked by vitriolic attacks. I would hardly call Obama the extreme left, for he has been attacked by the left wing of his own party. But in a sense what one sees is the right reflecting the left, and because they have some of the impulses of the left they must prove that those impulses aren’t there by becoming more radically right.

So there are probably many explanations. But it is a fascinating phenomena. My struggle is to deal with this without getting sucked in emotionally. I have a strong love of justice and fairness, and so some of these tirades can upset me. I have decided that I not only need to focus on letting things go in meditation, but I need to simply ignore the tirades. In some cases I have unfriended people because the vast majority of their frequent posts were of this type. In other cases I am learning to simply ignore such posts. There is plenty of stuff that comes in email or on Facebook or on Google plus that needs to be ignored, just as there is plenty of stuff that needs a loving and caring response. I know that I need to focus on what leads to godliness and to ignore the other junk. And yet I continue to wonder could it be, could it be that some of these people will there are many negative posts are really crypto lovers of Obama, who cannot admit to themselves their love, and so cover it with hostility?

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Daily Conversion

Evangelicals have traditionally talked about one’s conversion, often using the term “saved” as in “When were you saved?” Over against that the monastic tradition and the Catholic and Orthodox churches in general have talked about continual repentance and continual conversion. I think that this is why the Book of Common Prayer has a confession of sin as part of morning and evening prayer, i.e. twice in the daily office. Of course it is also part of the Eucharist.

The Evangelical tradition does have a point in that there is often a particular time when a person chooses to follow Jesus. But not all have this specific time of decision, especially if they grew up in the church, although some churches manufacture it, manipulating children who are already committed to Jesus into having the proper experience. Still, there are those who grow up even in Christian families without any real commitment and they need to make one. Their song could be, “I have decided to follow Jesus . . .”

Yet the emphasis on a past point fails to note several things. First, the one event did not totally perfect us. We made the basic decision to follow Jesus, perhaps, but we need to work that out in daily life. There is truth in the Shaker song that has in one line, “‘Till by turning, turning, we come out right.” There is a process that follows any conversion. Second, we may have made a basic decision, but we are often in need of saving. Our vice may be greed, anger, or any of a number of other vices, or even fear of death (as Hebrews notes), but we still live in bondage. John Michael Talbot in The Universal Monk cites an old monk on Mt. Athos who used to ask all he met, “What do you think, are we being saved today?” (pg. 155) This is not some lack of “assurance of salvation,” but a reality check. It is not that Jesus was my Savior once, but that he is my Savior and deliverer now. As I continue to live into his teaching and meditate in the presence of God, more and more layers of bondage are revealed in my life and I repent and seek deliverance over and over. The layers of the onion are peeled back, so to speak. What sad shape I would be in had I not allowed this process to happen, had I been content with my experience of Jesus of, say, 40 or 45 years ago! No, the older I get, the more important this process seems and the deeper I want to go. Last night I unfriended someone on Facebook. Whether or not his positions were wrong or right, I discovered that his frequent postings were hooking something in me, perhaps something rooted in my high school years, perhaps a type of righteous anger, but that was still anger. Whatever it was, I need to deal with that. There are areas in which I am not yet free. And one step towards freedom was not pouring fuel on the fire, so to speak. There is still too much fear, anger, self-pity, and all sorts of other stuff in my life. There is too much clutter in my life both physically and spiritually. I have too much stuff and depend on my stuff too much. I still need to be saved, and hopefully tomorrow I will be more saved than I am today.

So I love it when people meet Jesus for the first time, give him their allegiance, and seem transformed overnight. But I also know that I except in some miraculous situations that is just the start. They may be “saved” but still need to be saved. The New Testament does use salvation in the past tense, but it more often uses it in the present and future tenses. And it is those tenses that I need, for the past is already behind me. And it is those tenses that will transform the church, for resting in the past is the way to spiritual stagnation and the ignoring of vices, while seeking continual repentance is the way to growth and life.

Thank you, John Michael Talbot, for again stimulating my thinking. I have gone beyond your chapter in some ways and I have paraphrased you in others. Some of what you said I already knew, but I needed to be reminded again. Some of what you said was new. I too need to grow continually.

 

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Is it Advent or Christmas?

I am always of two minds at this time of year. First, the is the confusion between the church celebration of Advent, the waiting the coming of God’s Anointed King that has been fulfilled along with the waiting for that King to return that has yet to be fulfilled, and Christmas, the celebration that that King was born. We try to get to Christmas without the sense of waiting, and in the process we lose our sense of waiting for the King’s return.

Second, there is the my and the reality of Christmas itself. Jesus was born somewhere between 6 and 4 BCE. Two of our texts (Matthew and Luke) claim that he was born to an engaged woman who had yet to have sex, while that issue is not important for the other two (Mark and John). Two of our texts agree that Jesus was born in Bethlehem, while, again, the other two are not concerned about that, but rather focus on his being from Nazareth (which Luke and Matthew also agree with). But we have loaded a lot of mythology on top of what is said. The “eastern” astrologers or magi are made into kings and given the number three, harmless enough, I suppose, but it does tend to obscure that they were astrologers. A donkey is given to Joseph and Mary is often pictured riding on it. We do not know that they had that type of money nor is it at all sure that she would have ridden – most likely his tools and household stuff would have been on any donkey. But this overlooks another issue, that Matthew and Luke agree that she was engaged (i.e. his wife without their yet living together), not married. If that were the case at the time of the trip (which is only clearly found in Luke), then she would have traveled with her family, not with Joseph. Only if they were married would the two travel together (and we tend to read our type of marriage back into the much more distant marital relationship of that culture and time). Then we sort of invent the inn, and certainly invent the innkeeper. Luke knows about inns and uses the proper word for one in the Parable of the Good Samaritan. That is not the word used in the birth narrative, but rather the word for a lodging place. If Bethlehem was truly Joseph’s home town, as Luke claims, then he would have relatives there who would have been honor-bound to give him lodging. But such lodging was often a lean-to on the roof of the house. It is no wonder that the lodging lacked room. It would have been enough for Joseph and Mary (upon reaching Bethlehem her family would have completed the formal hand-over, for this was as much “home” as the groom had), but not for Mary and a midwife and perhaps other women helpers who needed to move about. Lacking space, they would have been offered the use of the house itself. But this is a peasant family, and the typical peasant house had one room with the bed being a raised platform in the back of the room and the open space in front where one cooked and did household chores and where the animals were kept during the night. In other words, the stable is a bit of a myth, for it supposes there was an upper class house in the area that would have a separate stable. And, of course, if one brought in the animals for the night one would have a manger or something for them to eat out of, since otherwise they would help themselves to the bed itself (which was often basically hay or straw). What does one do with a newborn? Wrap it up, of course, and put it out of harm’s way, where humans or animals will not tread on it (and while they may have left when the birth was imminent, the household would have returned afterwards, and that would have included the householder, perhaps a wife and children, or perhaps the householder was older and it was his son, son’s wife, and grandchildren who also lived there). The logical place was the “manger,” perhaps the place where newborns in peasant families were normally laid, although the baby would soon have at night beside the mother, where nursing would have been easy. (I might add that much of the above was pointed out to me in an article in New Testament Studies two or three years ago – I have embellished it a bit with my own cultural knowledge.) So there could have been an ox, if the family were that wealthy, or a donkey, but we do not know that. Perhaps there were only a few sheep or goats. Again, the myths that have grown up are not bad expect to the degree that they point away from Jesus’ class and divert attention to the “wicked” innkeeper; instead we should think of a generous, or at least culturally appropriate, if poor family living in a typical peasant house.

John, of course, ignores all of this and simply says that the Word became flesh (after which he never calls Jesus the Word any more, for the Word is no longer the Word, for it has become something that it was not, flesh, a human being). He later learn that Jesus has a mother, but never hear about Joseph. John focuses on the essential wonder: God became one of us. Matthew focuses on whether this was kosher, so to speak, and that the visitors (who could have been on that first night – since the birth was in a house not a stable, the idea that Mary and Joseph now had a house is unnecessary) were foreigners, not Jews, which anticipates the end of the gospel, Matt 28:19-20, and a few other passages within the gospel, a gospel that is very aware that Jesus saw his mission as focused on Israel (meaning Jews, not meaning all of God’s people, as Paul uses the term in “the Israel of God”). Luke is more aware of the class situation: Jesus is born to a peasant couple. No wealthy astrologers comes, but rather shepherds, who were also viewed as outcasts. Jesus, according to Luke, focused on the poor and the outcasts. And he identified with them from his birth. The problem with the nativity mythology is that it is all sweetness and light without the smells of animals, the sweat of labor, the darkness of a peasant house at night (an oil lamp may have been lit, but how much light did it give?). It ignores who rejected the baby and who accepted the baby. It ignores Jesus as one of the poor. It ignores so much that a culturally sensitive close reader of the text should notice. And we wonder why people think of Jesus as irrelevant?

Most of all it ignores the idea that he was born God’s Anointed King and that this would be threatening to Herod the Great (Matthew, who also adds that he was threatened enough to kill 20 or so children in Bethlehem, thinking that there by he would get rid of whoever it was – and there were no police to call, for the people doing the killing were the police) and that his rule would be good news to the poor and the outcasts (Luke, with his shepherds, whom we tend to romanticize, and his peasant setting), a theme that Luke will pick up again in chapter 4, among other places.

The romance and the traditional nativity scenes are fine, but distracting. They distract us from why the gospel writers bothered to tell the story. They romanticize what was anything but romanic. They miss the idea that this is an invasion, so there will be a counterattack. They distract us from what we were waiting for in Advent, a king, a divine reassertion of his government of this world, a regathering of Israel (and in the end a redefinition of Israel), an eventual purification of the Temple (which really meant a replacement of the Temple by Jesus and his community, so the new Temple is already being rebuilt, but it is a community, not a building), a destruction of the enemies of Israel (which were not the Romans, but the forces controlling the Romans and thus were destroyed without lifting a sword). They are OK as fairytales, for perhaps the Christmas story is too down-to-earth to be told to children in its harsh reality, but at some point we need to grow beyond them and see Advent and Christmas for what it really was and is, and having seen, wait appropriately for the return of the King that was born.

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Reflections on Elections

Given that today is the day before Election Day here in this US of A, one would think that reflection on the election would be appropriate. However, I tried to avoid it, since biblical reflection is far more difficult than it seems. What does it mean to elect someone when one is actually the citizen of another rule/Ruler, when the country in which one is voting is that of one’s natural birth (to which one has hopefully died) and one has been born again into the kingdom of God? And how does one choose among individuals for the two highest (whatever that means in biblical perspective) offices who all claim to be brothers, followers of Jesus as Lord (unless one does not accept that a Mormon is a follower of Jesus)? Of course these brothers all want (or want to retain) power and authority (rather a dicey quest in itself for a follower of Jesus given what Jesus says in places like Mark 12 about seeking authority) in a country that by definition has no established religion, certainly not the rule of Jesus.

There are, of course, those who identify Capitalism with Christianity and so would vote for the most Capitalist, which is rather strange since the Old Testament claims God is the owner of the means of production (the land) and the New Testament makes it clear that to become a follower of Jesus we sign over our selves and all that we have to him, which is why the rich cannot enter the kingdom – they need a special level of divine miracle which the poor are never said to need. And there are those who identify democracy or liberty with Christianity and so would vote for those who give the most power or independence to the people, which is also strange since Paul, James, and Peter all talk about being slaves of Jesus, never talk about voting or democracy, and yet insist that if one is in the Anointed One that person is free, that the Son has made him or her free, so to worry about human distinctions such as slave or free is to miss reality.

One could, of course, go to the Old Testament and see what the divinely appointed ruler was supposed to do there. In that case we would discover two essential functions: (1) national defense and (2) social justice, including especially care for the poor. One might add leading the nation in worship is at least demonstrated in the Old Testament, but that is something that I doubt anyone expects any of the four main candidates for the two “highest” offices to do. And what does national defense mean when the Prince of Peace has come and shown us that one wins the real battle through laying down one’s life (versus the occasional genocide of the Old Testament), for one’s real enemies, collective as well as individual, are spiritual, not physical? Furthermore, one is likely to have followers of Jesus on all sides of any armed conflict. We still have caring for the poor, but I have heard precious little analysis of how this or that person’s policies would impact the poor, other than the fact that the Catholic Bishops issued a statement early on that Paul Ryan’s budget proposal was not consistent with Catholic social policy. But that was quickly forgotten when he, so to speak, joined the ticket.

Of course, the reason that social policy, Catholic or other, has not dominated the discussion is that issues such as abortion policy (which seems to assume that there can be only one abortion policy that is Christian – I wish it were so simple on either the issue of abortion or the issue of policy approach, the latter including whether law or some other approach is a more Christian policy solution), gay marriage (which is also raised as a slogan without careful analysis, resulting in all types of issues being mixed together in a welter of emotion), and the like (including a number of urban legends like “Obama is a Muslim”) have tended to dominate the discussion.

I admit that I am personally somewhat beyond that tension, for my wife and I voted last Tuesday, more out of social expectation than out of conviction. There was (spoiler alert!) no button that allowed me to reject both or (up to) all four candidates for any office, should I have thought that none satisfied “Christian” criteria. I did not notice a candidate that was clearly individuated from a party. And I am fully convinced that God is not a Republican, Democrat, Libertarian or Green, so unless one is individuated from a party it is difficult to see how one can be fully listening to God. Furthermore, Jesus definitely was not running for office. (Why should he? He is already Lord or Lords, so he is not running for office, but commanding all to submit to him.)

By Wednesday morning it will (hopefully) be over. While the results will not be official for a while, we will, with a high probability, know what they are. And we will know that Mammon had a large part in creating them. Given that the campaigns were filled with untruths and twisted truths, it would not be totally wrong to say that the Father of Lies was the campaign manager for both winner and loser. And other “deities” heavily involved will have been Mars and Power. And where will Jesus and his Father be? Certainly, they will be in control of the universe. But they were in control in the events that led to the death and resurrection of Jesus, they were in control in politics of Rome in 64 – 68 CE, and they were in control in the politics that led to the disastrous war between the Jews of Palestine and Rome in 66 – 70 CE. (In fact in Mark 13 Jesus rather graphically predicted that conflict and its outcome.) The more “godly” person or persons in any contest may lose (or may win) – by the will of God – and a politics that leads to economic or ecological destruction may win. And that does not mean that Jesus and his Father are not in control.

I went to vote last Tuesday and many of my brothers and sisters will vote this Tuesday so as not to be antisocial, so as to say that I care. I did not vote for Jesus – he was not running and would not run. I doubt I voted for a leader, for I think that Edwin Friedman in Failure of Nerve is correct that a true leader either would not run or would not be nominated. I made what I judged the least bad decision – sometimes, perhaps, a protest decision – a left. Now my job of work is to remember that, whoever is declared the winner in whatever race, the Principalities and Powers still rule in this US of A, as in all other countries of the world, but that I need not be disturbed, for I live, so to speak, in an alternative universe, under an alternative rule, and that my unelected Ruler is ultimately Lord or Lords and King of Kings. My job on Wednesday will be the same as ever: to subvert the rule of this US of A (and all other lands) and call people to enter that alternative universe and live under that alternative rule. And, however the rulers of this age treat me, my equanimity is the demonstration of my conviction that my King has already triumphed over liberty, democracy, capitalism, socialism, and every other power of this age and that, in the end, whenever that may occur, I will fully experience his triumph and look on Election Day 2012 as one more experience of the angst of this age that does not know that there is already a King who reigns.

I meant to reflect on sickness and healing or the lack thereof, but that will need to wait, for the above is what was clearly on my mind, perhaps in part because the lectionary has been leading us through Mark 12 and towards Mark 13.

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Dr. Joseph Blair on Kingdom and Kingdoms

Kingdom and Kingdoms

Jesus came preaching, teaching, and living the kingdom of God as the central thrust of his ministry.  So we should put his kingdom, his kingdom rule, at the center.

In the run-up to the presidential election, neither President Obama nor Governor Romney expressed faith convictions as much as the last presidential election featured, which actually may be a good thing.  However, on both sides of the national political dynamic the background teems with faith matters around theology and ethics.  Christians on both sides call Jesus to their side to support their views and agenda.  In fact, some people judge the validity of other people’s faith on the basis of their political party identity. 

Identifying either major political party as being most representative of the Christian faith is a dangerous matter.  If we do so, we may very well communicate that the political party is the standard bearer for Christ.  They simply cannot do so.  Jesus chose the church for that mission.  Have we seen either political party confessing its sins and advocating love for the other?  Have we seen either political party place the cross at the center or make the Sermon on the Mount its party platform?  Have they gathered around the table of the Lord to “remember” the realities, bringing them to the present, with the bread and the cup?  Have they turned power over others for their agendas into servant power under the Lordship of Christ, the ultimate Sovereign Servant? 

Scott McKnight has a warning here: “Everyone wants Jesus on his or her side—traditionalists and revisionists, fundamentalists and liberals, feminists and chauvinists, mystics and empiricists, cinematographers and novelists, Christians, Jews, Muslims, and New Age proponents.”[1]   Jesus is made to fit an agenda or cultural trend that results in recasting him in the basic contours of that agenda or trend. 

In Jesus’ kingdom, the kingdom in which Christians live despite our flaws, his rule is the standard culture: the standard political reality, the standard social reality, and the standard economic reality.  As we consider Jesus operational in the midst of the Roman Empire, his political thrust was power expressed to empower others.  His social thrust was that the disenfranchised, the unempowered, and the outcasts were the spotlight of his work.  In the economic thrust of his kingdom, resources were to be shared with others.  Of course, his life and teachings unpack these realities, and people are attracted to aspects of them and attempt to attach them to their particular agendas, forgetting the total reality of the historic and risen Jesus.  Caird and Hurst warn that taking such an approach, separating Jesus from his context and historical realities as presented in the New Testament, turns Jesus into “. . . a figment of pious imagination, who, like Alice’s Cheshire cat, ultimately disappears from view.”[2]

Also, we need to remember that Jesus never tried himself, or advocated such for his follows, to seek the power of another kingdom.  Rendering unto God is greater than rendering unto Caesar.  Of course, we are to be involved in other kingdoms, exercising Jesus’ influence upon their political, social, and economic programs.  But the church is not to seek the power over of those kingdoms, rather, the church, Jesus’ disciples, is to express the power given as Christians live out of his kingdom in relation to the others.  Also, we need to remember that loving our political enemies is included in Jesus’ injunction to love our enemies (Matt. 5:44).  Jesus and his kingdom rule is the ground upon which the church stands.

 


[1] Scott McKnight, “Jesus of Nazareth,” The Face of New Testament Studies: A Survey of Recent Research, Scot McKnight and Grant R. Osborne, eds., (Grand Rapids: Baker Academic Books, 2004), 149-150.

 

[2] G. B. Caird and L. D. Hurst,  New Testament Theology, (Oxford: Clarendon Press, 1994), 347.

 

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We are in an election cycle right now, and each of the candidates for the two highest offices claims allegiance to Jesus, the two vice presidential candidate as committed Catholics (although of different part of the faithful Catholic spectrum), one of the presidential candidates as a born-again Christian (according to a 2003 interview) who is said to attend protestant services at Camp David, but who keeps his faith private, and the other a committed Mormon. Because of this all of them are presumably concerned about person divine input as to what their job description might be. The fact is that God has given us precious little except what is in the Hebrew Scriptures, for it is there that there was a type of divinely appointment government.

In the Hebrew Scriptures the king (and to a degree before that the judges) had two main responsibilities: (1) defense (the Hebrews asked for a king who would “fight our battles for us”) and (2) justice. The ruler was also often the force behind worship reforms and/or led the nation in worship, but that varied and was never part of the job description. So long as the ruler was faithful to God and his covenant, he did not need to be in the forefront in terms of worship, although we do remember Solomon for the temple, which was originally David’s impulse (although some of that impulse was the centralization of worship in the royal city), and Samuel, Hezekiah, and Josiah for their reforms.

There are, however, very interesting aspects to the two parts of the job description. First, defense was to be accomplished without much of an army. The “law of the king” in Deuteronomy 17 says that the king was not to obtain many horses, which would mean that he could not have a large cavalry or chariot force (I would think in terms of armored forces today). In fact, the only complaint that God gives about armies is that they are too large. The author of 1 Kings satirizes Solomon by writing about the enormous number of horses that he has, since he includes it with his enormous wealth and his enormous harem, the three things a king is not supposed to have in Deuteronomy 17. Hezekiah is told that God will defeat the Assyrians without Judah firing a shot – “I do not need you.” Gideon is told his army is too large. David faces Goliath alone. One of Saul’s great battles is actually won by Jonathan and his armor bearer when the rest of the army was hiding out and only they and Saul himself had modern weapons. Basically, God seems to want to make “in God we trust” more than a vague slogan; he wants to make it the basis of defense policy with the God trusted being YHWH.

Second, justice is especially the care of the poor and their defense against the rich. The Hebrew Scriptures assume that the wealthy will take advantage of the poor and underpay them and otherwise abuse them. And, assuming that knowledge of the Seventh Year and Jubilee Year was present, that they would avoid loaning money to the before before the Seventh Year (when debts had to be forgiven) or ignore the year altogether and that they would try to avoid redistribution of their land in the Jubilee Year. The king is to be the thumb on the scale that makes the two sides equal. What is more, he is not only to bring God’s type of justice to the poor, he is also to meet their needs. Just look at the royal boasts in the Psalms, if one doubts this (or Job’s boast in Job, to see another version). So the king is the leader in charity or poverty relief or development funds, and he is the bringer of justice between the rich and the poor, the lack of which the prophets often criticize.

Interestingly enough, the king is not responsible for the economy. God takes personal responsibility for the economy. It was an agricultural economy, and he makes it clear that it is he who brings the rain and gives the fruitful seasons. So long as the king does his job, bringing justice and trusting God in matters of defense, God will happily care for the economy. If the king (and the people following the king) fail (often because the “god” they trust is not YHWH, but some other “deity,” even their own strength, as Deuteronomy 8 makes clear), then nothing they can do will help the economy.

So despite the claims to follow Jesus and therefore, one presumes, to listen to the Hebrew Scriptures, we have quite a contrast today. Both sides agree that a might army, the mightiest army, an army far more mightier than the armies of any other nation, is an absolute necessity. Both sides agree that it is the government’s job to manage the economy (although they disagree about how and about who can do it better). And neither side show intense concern for the poor, those without the means of the production (e.g. the levite in the Hebrew Scriptures, and the immigrant), those without income and protection (the orphan and the widow), although one suspects that the Democrats trump the Republicans on that one. 

So, it seems, God is irrelevant to the discussion, although prayers and “God bless America’s” are frequent. His job description, and his way of doing the job are ignored, while job descriptions that he says are his job are focused on. There are gnats of ethical issues (biblical speaking, in terms of the amount of biblical text about them) that are focused on, and camels that are swallowed. “In God we trust” is on the money, but not part of the policy, unless the money is indeed the God we trust. It is, one might say, an Alice in Wonderland season that gets “curiouser and curiouser,” to quote Alice. And what would Amos or Isaiah say?

[The above are musings from having taught Old Testament Survey through this period, especially having taught Deuteronomy, Samuel – Kings, Isaiah, and Amos.]

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