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The backstory…. On April 9 in Sioux Falls, South Dakota (where I was a minister for 21 years), a local Muslim man named Ehab Jaber walked into a Christian Conference where hundreds were gathered to hear speakers (including an ex-Muslim speaking on the topic:  “Sabotaging America: Islam’s March Toward Supremacy“). The local media hyped the entire event up as “anti-muslim” drawing out a sizeable protest, and in my view, we can thank them for their role in creating this incident. A Christian worldview event was spun by media as anti-Muslim and, surprise, it drew out a mad Muslim. If we want to de-escalate the tensions, maybe the media could help by not fuelling them.

What goes on in mosques, of course, is from the perspective of their worldview and what goes on in churches, of course, is from ours. These are not harmonious world views. Each believes the other is what is wrong with the world and that God is on one side, their side. I’m a Christian, and I have nothing nice to say about Islam. And of course, I don’t believe Islam to be just another way to relate to God. ((If there were other viable paths to salvation God would not have sent his only Son to die on a Cross to pay the penalty for our sin.)) Of course I think, as do all orthodox Christians in a variety of streams, that Islam is a grave deception and the antithesis of any sort of religion of peace.

So, on April 9, Mr Jaber walked into this Christian worldview event waving his Koran and made a scene until he was asked to leave by event security. In the parking lot he recorded a video and posted it on Facebook. In the video he showed off his collection of legal South Dakota firearms and kept repeating “be scared.” He has since been charged with making a Terrorist Threat, his weapons have been confiscated, and law enforcement found Meth in his home. He sits now in jail and laments bitterly how he has lost everything. The judge set a very low bail, $2500, apparently not considering Mr Jaber a threat to society. Mr Jaber told the court: “No one wants to bond me out so it doesn’t matter.”

My analysis… is twofold.

First, they have their guns and their book and we have our guns and our Book. Fellow South Dakotans will remember (lousy-)Christian US Senate Candidate, now felon, Annette Bosworth holding up our Good Book and her Big Gun during her failed 2014 Senate campaign. There are differences for sure in how Mr Jaber decided to make his video in the parking lot of an event in the heat of anger, thus the terrorist threat charges. But I think we should look more closely at the similarities. I’m not all that convinced what he did is all that different from what a lot of flag/gun waving Christians do. This meme illustrates the point.

If the book the gal on the left is holding up says don’t kill the other person, why is she holding that gun? Here’s why? Because since Constantine, the Church has embraced a grave heresy to find justifications to do the very opposite of what Jesus taught. The gal on the left believes her book gives her justifications to kill the other JUST LIKE the gal on the right believes her book gives her justifications to kill the other.

Second, I think it is high time Christians start acting like Christians and that means we start acting like Christ. That means we figure out a way to love this enemy. Missionaries do it all the time… they reach out to those who are hostile to them and who have even tried to kill them. That’s when the Gospel is most powerful. That’s when we are most like Christ. As is this guy is sitting in jail thinking hundreds of local Christians at an event hate him. I hope that is not true. He needs to know Christians love Muslims even though they take issue with Islam.

If the charges stick, a judge can sort through appropriate consequences. That’s Romans 13. Our job is Romans 12 (vss. 17-21). This guy has no prior offences, is not connected to some radicalised jihad sleeper cell, and he didn’t kill anyone– though I agree he was dangerously close to snapping in the near the future. It is GOOD that law enforcement got involved when they did. In this case, and I’m only talking about this case, I’m suggesting there is a window of opportunity for us to be Christians, for once.

So how do we love on our local (alleged) terrorist? My suggestion is that we post his $2500 bond and I’ll put forth the first $250. He needs to know there are people who care about him and that they are they very people who he views as enemies. This gesture would send this guy a message in a way that sending him a Bible wouldn’t. It would send him am important message that so far we have failed to communicate to him and others like him.

If this isn’t as good a time as any to finally try out that whole love-our-enemies thing, I’m not sure there ever will be a perfect time and way to obey what Jesus told us to do every time we have opportunity. It seems we always find spiritual-sounding and common sense rationales to not obey Jesus in this regard. We need to quit being kinda-Christians and start being Christ-like. It’s easy to love those who love us back, Jesus noted even the pagans do that – what sets us apart is enemy love and until we get to that point, we are still pagan in our love.

Last night I tried to set up a gofundme.com account to collect donations but gofundme cancelled my account because such a legal plea for funds is a violation of their terms and conditions. I’ll have to figure out another way this afternoon. Stay tuned.

UPDATE: Still thinking about where people can send money to send this “message” to Mr. Jaber. Maybe I’ll ask the multicultural centre to put a donation jar in their office? Don’t send anything there yet.  But I really ONLY want these donations to come from people who are “friends of Jesus” and preferably Conservative Christians only – it needs to come from us. Mr Jaber needs to think about the fact that he was bailed out by friends of Jesus.

UPDATE 2 (4/26/2017) 12:34 CST: A pastor in Sioux Falls reports to me that Mr. Jaber is no longer in the jail. And, the editor of the Argus Leader just sent me a text to take down that picture of Mr Jaber that I lifted off their website. I said, sure.

We believe everything they tell us 
They’re gonna’ kill us 
So we gotta’ kill them first 
But I remember a commandment 
Thou shalt not kill 
How much is that solider’s life worth? 
And what ever happened to peace on earth?
– Willie Nelson

Don’t scoff that away. It is actually sensical.

Weapons don’t cause war, Governments do. And more precisely, what is ultimately behind war are the Jacobin political philosophies (including neo-conservativism today) which mask the real culprits: the shadow oligarchy driven by greed and imperial obsessions.

Lately I’ve been thinking about how it is those who most oppose gun control measures in America are adamant about the disarmament of other nations? Put that in your pipe and smoke it.

“The incitement to perpetual war has been achieved without any real threat to our national security” said Ron Paul.

That would be…… true.

Yesterday in the headlines I read that though we have the “mother of all bombs,” Russia was quick to boast that they have the “father of all bombs.” It’s like a couple of intoxicated and hormonal frat boys arguing about who has the greater measure of manhood. The one unzipped, so the other did as well. The Lord of Hosts who measures all things is hardly impressed. What do you suppose impresses our Lord about a nation? What commands did Jesus say we had to keep to be considered great in the Kingdom of Heaven? Hint: enemy love.

The beating of war drums, the rationalisations and war propaganda, the things we tell ourselves must be true…. it’s the work of a high-ranking demonic spirit assigned to entice both sides of war to go with the crowds down the road that leads to destruction. Tolstoy used the word hypnotised to describe patriotic people caught up in war frenzy.

War is a political tool. That we must use force to promote American goodness in the world, peace and prosperity for all, is simple bullshit. It is a bold rejection of the way of Christ, nothing more. It’s a lie, and for the lie our sons/daughters, serving as slave-soldiers, die. And in far greater numbers do the precious children of others in the world, die.

My daughter’s 30 year old Syrian friend reports Syrian people don’t care about Assad, they just want to live without war. American Christians who post on Facebook how cool it is and good it is that we dropped the mother of all bombs need to realise, according to this Syrian friend, that military conscription requires Syrian young men to fight. So, our boys go to kill their boys who really don’t want to fight back, but have to – and those who are really behind the bloodshed are in luxury somewhere sipping their fine Gin, plotting the next move in their war games.

“... He said bullshit. I thought he was a minister?? It’s okay for soldiers to curse when they are doing ‘God’s work of war’ but ministers,,,, I thought were only supposed to pray for our soldiers and be sure to not forget to have Vets stand and be honoured in our churches on Veterans and Memorial Day??

Question: what are we supposed to “pray for our soldiers”?? That they are safe, swift and successful in their work of creating widows and orphans in other parts of the world serving with their lives and sworn allegiance to do the dirty work whims of those who are hardly forthright with what they are really seeking to accomplish?? I thought true religion was to care for orphans and widows, not create more of them? Silly me.

Let China deal with North Korea this weekend. Let Russia deal with Syria.

Here’s my Easter hope for our supposedly Christian nation….

As for me and my nation, we will serve the Lord.

Translation: As for me and my nation, we won’t fight their wars.

 

Abeyance. Sounds a bit like obedience but it means practically the opposite. More Christians abey the teachings of Jesus in the Sermon on the Mount than obey them. Abeyance means a state of temporary suspension. It’s legal term for a temporary abeyance of a law or requirement.

Never would a Christian consider any sort of abeyance of Jesus’ teaching about lust or adultery. There is a never a situation where those are acceptable, even temporarily. However when it comes to not swearing to oaths, turning the other cheek, not-retaliating, not killing anyone… the compromised Church issues all sorts of abeyances.

Tolstoy puts it best:

Do the ministers of the Gospel believe the Sermon on the Mount, including the commandment of non-retaliation, to be of divine origin?… [do they] consider the Sermon on the Mount and the commandment of non-resistance obligatory upon a Christian…. Did Christ practically require his disciples to do that which he taught in the Sermon on the Mount…. May a Christian remain a Christian and still disobey the direct command of Christ; may he promise or conduct himself in a manner directly opposed to the doctrine of Christ, by entering into military service and putting himself in training to be a murderer?… How are we to reconcile those lessons of forgiveness, humility, patience, and love towards all mankind, our neighbours as well as our enemies, taught us by the Teacher, which dwell in the heart of each of us, with the necessities caused by military aggression against our own countrymen as well as against foreigners?  (36-37, The Kingdom of God is Within You)

The commandment against fornication they [clergy] acknowledge without reservation, and in no case will they ever admit that this sin is not evil. There are no circumstances mentioned by the clergy when the commandment against fornication may be broken, and they always insist that the occasions for this sin must be avoided. But in regard to non-resistance that is a very different matter. Every clergyman believes that there are circumstances wherein this commandment many be held in abeyance, and they preach accordingly…. Clergymen have never been known to advocate the breaking of any other commandment, but in regard to the doctrine of non-resistance, they distinctly teach that this prohibition must not be taken to literally, that so far from always obeying this commandment, one should on occasion follow the opposite course– that is, one should sit in judgment [on a jury], should go to war, and should execute criminals. (p 40-41, The Kingdom of God is Within You).

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Lord, we thank thee for this food this day which comes to us from the misery of animals in large animal confinement operations, and from the chemical toilet which is modern farm soil, sold to us cheaply through subsidised ag policy which destroys foreign ag economies contributing to starvation in developing nations but enriches US commodity brokers like my uncle seated on the Chicago Board of Trade.

And Lord thank you for the clothes we wear, so affordable to us by the long hours and low wages of child slave labor…

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Is trophy hunting okay for a Christian?

No.

For starters I’ll share my journey as it relates to the ethics of killing anything. Since my dad was killed violently and then watching my mom go painfully slow, and after countless death notifications with the police department and s many hard funeral in my decades as a pastor, and considering my lung disease and facing my mortality, and studying the senseless loss of innocent life in all our various war-of-the-day, my view on killing changed. It was fuelled also by a desire to take the non-violence of the Sermon on the Mount serious – didn’t figure Jesus was offering it as a suggestion, or optional for extra credit.

Over time I lost a desire to kill anything. So I started to push back against violence in society where ever I could – fighting cage fighting in the legislature, and as many know I entirely changed my mind on the death penalty and came to believe we ought to teach our kids it’s never okay to kill. It will increasingly become a topic I comment on how this whole red-state, red-blood, red-meat, Cross yourself and pile’em high, ammo and Bibles thing in our churches really is so unChristlike. God comes to the aid of those who are weak in battle not those who trust in their chariots and horses.

These days I marvel at animal beauty and diversity and enjoy their personalities and all that prompts me to turn to the Creator of Life in gratitude and worship. Jesus said look at the birds because they will reveal something about God to you. He did not say shoot the birds. My increasing love for life in its most vulnerable forms changed my view of hunting too. I’m not against responsible hunting for you or others, just saying that personally, I’m done with it. But I have come out strongly against safari hunting and trophy hunting as anything ethically justifiable for a Christian.

Deuteronomy 22:6 revealed to me the concern God has for animals: “If you come across a bird nest beside the road, either in a tree or on the ground, and the mother is sitting on her young or on the eggs, do not take the mother with the young…. so that it may go well with you and you may live a long life.”

I began to note the capacity in animals to respond to God… “Praise the Lord from the earth, you great sea creatures and all ocean depths… [Praise the Lord] wild animals and all cattle, small creatures and flying birds…” Psalm 148:7, 10.

Small creatures and flying birds… like fox and pheasants? Note to self; that text is not one to pull out if asked again to give the breakfast devotional at the Fellowship of Christian Sportsman’s Pheasant Hunt.

A book also shifted my thinking on animal cruelty and animal misery and abuse in modern agriculture. It’s not some liberal PETA book. It was written by a Sarah Palin speechwriter. Dominion: The Power of Man, the Suffering of Animals and the Call to Mercy, Matthew Scully states: “Go to the largest livestock operation, search out the darkest and tiniest stall or pen, single out the filthiest, most forlorn little lamb or pig or calf, and that is one of God’s creatures you’re looking at, morally indistinguishable from your beloved Fluffy or Frisky.”

A longing in me to see God’s kingdom come on earth drew me to the passages that describe that time to come when we aren’t at odds with the animal world. I figure, why wait till then?? I’d think animals didn’t run away when Jesus walked by, shouldn’t they recognize Him in us when we walk by?…. “And in that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground; and I will break the bow and the sword and the battle out of the earth, and will make them lie down in safety. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in justice, and in loving kindness, and in mercies.” Hosea 2:18-19

In his extensive Dogmatics on The Doctrine of Creation, Karl Barth reminded us God the Creator did not originally intend for animals to be our food; “Whether or not we find it practical or desirable, the diet assigned to men and beasts by God the Creator is vegetarian. This makes it clear that the supremacy given to man over animals is not one of life and death. Man does not enjoy any capital jurisdiction.”

Yes, that changed after the Flood, even after the Flood when killing animals for sacrifice and food was permitted, Barth contends “the prohibition of homicide and eating the blood of animals will be a reminder that the life of another being does not belong to other living beings but to God alone.” For Barth, “the introduction of capital jurisdiction between creature and creature, will not in any sense signify a kind of divine submission to creaturely degeneration.” In regards to the subsequent legitimisation of animal sacrifice, Barth says God now accepts “the surrender of the life of the animal for that of man” as “a substitutionary sign” in the “reconciliation thereby signified.”

David Clough writes: “…human beings may use their superfluity for food but should not wilfully destroy them; in relation to other animals, Barth says they can be killed only as a matter of necessity, and then as a sacrificial act with gratitude and repentance. In a modern context where few humans need to kill other creatures for food, this is a radical ethical stance.”

The reason I have all this handy is I have written on my love and regard for Animals in an essay elsewhere. Here are the opening lines of that essay….

Meet Gordon Howie. A visit to his United States Senate campaign website and you would first notice his campaign bumper sticker slogan; God, Guns & Gordon. Click on the tab for videos and up comes a god tube . com link to his video: “Take a World Hunting Tour With Gordon Howie.” The six and a half minute clip shows dozens of still photos of Gordon all over the world holding rifles or his bow, standing or kneeling, but always smiling next to the corpse of every conceivable animal one can legally shoot with a gun or a bow; deer, fox, coyote, rabbit, mountain goat, bighorn sheep, antelope, sables and roans, gazelles and African dik-diks, spiral-horned kudo, a half a dozen different bears, leopards, mountain lions, moose, plains buffalo, zebra, and various sub-Saharan wild boars.

An additional feature in the video is the background music of Gordon singing Christian country music songs, recording being another one of his pastimes, actually one of his ministries. The photos advance every three seconds and there are enough hunting pictures to require the entire audio of three of Gordon’s songs. While he sings “I’m going home to be with Jesus” the viewer sees dozens of animals who Gordon recently sent on ahead of him. It is not clear what putting a video compilation of decades of safari hunts on a campaign website is supposed to communicate about a political candidates’ philosophy of governance except perhaps it does communicate something of his understanding, or misunderstanding, of the dominion mandate of Genesis one.

Here is that video to which I’m referring:  Take a World Hunting Tour With Gordon Howie

Karl Barth

“The believer need not fear fate, even though it might be the devil himself.

The devil may plague and tempt and harass us… It is God that we must fear,

the God to whose Word the believer is directed and clings.”

– Karl Barth, Ethics, 301.


I’m reading Barth’s Ethics for discussion each Monday afternoon with other Ph.D candidates in the Divinity Department here. Some of the reading for today had to do with fate. Got me thinking about the fate of nations versus the choice of an electorate.

Reminded me of an argument I found myself in back in 1999 while eating fish on a beach in Gaza City with a Palestinian Christian friend named Ahed. Kristen and I were privileged on a humanitarian mission to stay as a guest in the compound of Yasser Arafat. Yasser’s rooster woke us up at five in the morning that week.

That evening sitting together at a wicker and wood beach table only a few feet from the Mediterranean Sea, an argument ensued. Actually, I wasn’t arguing, but something I said set Aed off and he stood and burst out angrily about how I don’t understand fate. My comment was in regard to how the first thirty years of his life were lived entirely within the land prison called the Gaza Strip (only 5 miles wide and 25 miles long – imagine living your entire life within a space that small and never being allowed to leave it) and my hope that things will change for the better and he can leave that place.

Basically Ahed said: “NO! This is my fate! To be born here, to live here and to die here is my fate. You Americans don’t understand fate. If you don’t like where you live, you move. If you don’t like how things are in the land where you live, you vote to change it. In America you are the masters of your own fate but here– fate is our master.”

What do you say to that?

Sucks to be you?!

I really don’t remember what I said. Probably something like, “Sorry I’ll give that some thought.” I did give that some thought. I thought about it for a very long time and it wasn’t until after I had left the Gaza Strip did I think of what I wish I would have said. I wish I would have put my arm around his shoulder and looked with him at the sea and said, “Ahed, my friend, our God still parts seas.”

I don’t believe in fate.

I believe in God and in His Sovereignty over the affairs of men. He still raises up kings and tears them down.

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It is okay with Pastor Jeffries if governments more reflect the values of Genghis Khan than, say, Jesus.

12,000 member mega-church Pastor Robert Jeffress of First Baptist Church in Dallas doesn’t think the values of Jesus belong in the White House. Hear it yourself here or read it yourself here:

“But as far as his worldview, Trump’s worldview, you know… I was debating an evangelical professor on NPR and this professor said, ‘Pastor, don’t you want a candidate who embodies the teaching of Jesus and would govern this country according to the principles found in the Sermon on the Mount?’ I said, ‘Heck no.’ I would run from that candidate as far as possible, because the Sermon on the Mount was not given as a governing principle for this nation…. “Nowhere is government told to forgive those who wrong it. Nowhere is government told to turn the other cheek. Government is to be a strongman to protect its citizens against evildoers. When I’m looking for somebody who’s going to deal with ISIS and exterminate ISIS, I don’t care about that candidate’s tone or vocabulary. I want the meanest, toughest, son of a you-know-what I can find. And I believe that’s biblical.”

Oy.

Trump is as much a Christian as Obama, in my view. Regarding an issue very important to me, to all the other little people like me all over the world, and to Jesus, neither Obama or Trump are men of peace. Hillary has become a stunningly corrupt, bought and arrogant tool of those who give the world’s bad guys free weapons and the rest of us bloody war– the elites, Wall Streeters, globalists and central banksters who for centuries have made war to make more money.

Lance Wallnau made a comment recently that we should all think long and hard about; “Christ in you is the hope of glory, not Christ in the White House. What do you think, should we really give up hope on any sort of notion of a Christian (Christlike) nation? The Sermon on the Mount is what Christlikeness looks like.

My friends on the Christian Right (who BTW consider me a grand disappointment) have long been saying we need to elect people who represent “Biblical values.” Apparently we now learn from Pastor Jeffries those are not the values of Jesus. Apparently it is okay with Pastor Jeffries if governments more reflect the values of Genghis Khan than, say, Jesus. The Sermon on the Mount, he believes may work on a micro level but not in a macro application.

In Pastor Jeffrees re-reading of the infamous Sermon on the Mount he in so much imagines Jesus ascended the Mount to say: “These are some strategies that I commend to you for little matters. Honestly, for the more complex conflicts I have nothing for you in terms of heavenly wisdom or strategy so go ahead and ‘do unto them what they’ve do unto you’ and I’m okay with whatever response seems and feels right for you at the time. Not to worry, forgiveness comes easy with me, and grace cheap.”

When will the Christian Right wake up to how inconsistent they are in valuing all human life? Bombs away, Jesus love you!

Ya, ya, ya… here comes someone to remind me of Romans 13 (someone who apparently has never read Romans 12: if your enemy is hungry, feed him… overcome evil with good, etc).

How many times do I have to say this?… In Romans 13:4 Paul was writing to believers in Rome saying they need to revere Roman authority as God gives governments even the authority of the sword. He was not telling Christians that they are justified to forsake the mercy path when they one day get in power. Why then are so many Christians today defending the values of the Romans and the ethics of Nero?

For those genuinely conflicted on the application of the Sermon on the Mount to anything beyond an individual Christian life I offer the following (which will soon appear in a book I’m now putting the finishing touches on: Tolstoy’s Novel Idea: Obey the Sermon on the Mount).

From chapter seven of my forthcoming book:

The two main interpretative questions for the Sermon on the Mount, again, are; Is it liveable? and; To whom is it for? Over the centuries, very few interpreters of the Sermon on the Mount have given the Sermon application beyond the individual believer. The contention is that the ethic was given to individuals, not to nation-states. Yet, Tolstoy challenged this entirely and sought to settle this centuries-old ambiguity with a simple appeal to the words Jesus actually used in Matthew 5:43-44 (and what they would have meant to his original hearers); “You have heard that it was said, ‘Love your neighbour and hate your enemy.’ But I tell you: Love your enemies…” Tolstoy explained: [N]eighbour in the Hebrew language meant, invariably and exclusively, ‘a Hebrew.’” Considering the lengths he went to describe the thoroughness of his study of these words, that he seems to imply Jesus spoke this originally in Hebrew, not Aramaic, is peculiar. His justification may be it is the same word and meaning as in Luke 10:29 where the “neighbour” is a Samaritan– someone a Hebrew would have clearly not regarded as a neighbour. Finding the same meaning in Acts 7:27, his conclusion is “‘neighbour’ in Gospel language, means a compatriot, a person belonging to the same nationality. Therefore the antithesis used by Jesus in the citation, ‘love thy neighbour, hate thine enemy,’ must be in the distinction between the words ‘compatriot’ and ‘foreigner.’” Tolstoy contended his supposition was further confirmed when seeking the Jewish understanding of enemy. “The word enemy is nearly always employed in the Gospels in the sense, not of a personal enemy, but, in general, of a ‘hostile people.’”

Based on the words Jesus used, Tolstoy’s conclusion is that it is not possible that Jesus intended his teaching to be applicable only on the interpersonal level. Jesus never differentiated between loving a neighbour and loving a neighbouring nation. Tolstoy spoke of “the widening sphere of love” and believed a nation could be loved too….  Tolstoy believed obedience to the teachings of Jesus worked on both the micro and the macro level. Goodness on a small scale does not somehow become badness on a larger scale and he decried the notion that badness on a small scale could be construed as goodness on a larger scale…

Shalom.

For posterity sake I’ll repost some fragments of my recent Facebook rants…

If Gideon could get by with a ridiculously smaller army, maybe America can too? God chooses the weak things to confound the wise. My “fiscally conservative” colleagues in government all seem hell bent to borrow and spend LIBERALly when it comes to Defence spending (basically welfare for the Defence contractors). Let’s cut our army in half, and double the salary/benefits of every solider and cancel every college debt for the youth of America – it’s just digital-from-thin-air-money anyway. Heard a great quote yesterday from Kim Fabricus: “The Sermon on the Mount– ain’t for extra credit.” Either His ways are indeed higher than our ways or they are not. Maybe we should quit questioning His judgment and just do what He says. Some trust in chariots, some in horses but we apparently trust in our military-industrial complex.

Why don’t my gun control friends join me in renouncing Obama’s illegal gift of guns to Mexican drug cartels that soon kill US border agents (fast and furious) and also remind the world that Obama and every recent US administration before him spends millions arming those who want to kill us and our friends around the world. If you are really for gun control, why don’t you care about the guns that are really killing thousands and thousands of people all over the world, and at home? The vote in the Senate yesterday was a reactionary feel good bill that is a complete swing and a miss at solving any really problems.

The United States is now an oligarchy. “Give me control of a nation’s money and I care not who makes it’s laws” — Mayer Amschel Bauer Rothschild. Did they ever count those extra 2 million votes in the California primary? I think Sanders won fair and square. I also don’t think elections matter any more nor do I have any confidence that votes are honestly tallied and the winner really wins. I care more about who is in boardrooms and war rooms and what is really going on in there than I do about bathrooms and who and what may be going on in there. Good grief. Enough with our selective moral outrage – guns are the problem– no, gays are! I’m pretty sure we Christians don’t resemble Jesus all that much. Bombs away! Jesus loves you.

It is outrageous to me that media networks in the US can blacklist a decorated presidential detail secret service agent who protected the Clinton’s (but now thinks America needs to know the character of the Clintons) and also blacklist a special forces vet who defended an abandoned (by Hillary) US Ambassador in Benghazi. So much for free speech and free elections and for the fourth estate. One reason Trump is so popular is he bypasses these things which in the past have given us the people they want us to vote for – money and the media. No one alive has more baggage than Hillary Clinton. Now Wall Street gives Clinton an ultimatum; if you choose Elizabeth Warren for VP we will cut off your cash. Of course, Warren is a sworn enemy of the banks and Hillary is an ally.

Biblical text from the Gospel of Matthew found fused to metal from the World Trade Center wreckage at Ground Zero in Manhattan. “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.”

Biblical text from the Gospel of Matthew found fused to metal from the World Trade Center wreckage at Ground Zero in Manhattan. “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.”

Retraction and Correction – Page 228

Obtainable Expectations: Timely Exposition on the Sermon on the Mount

Please strike over and disregard the entirety of the second full paragraph on page 228 of my Sermon on the Mount book. It is rubbish I wrote in 2003. This book was written over of a couple decades and there are several places where I’d say things differently today. However, the issue I correct here is so central at the very the summit of the mount it cannot stand uncorrected. There is no section of the Bible like here at the summit of the mount (enemy love) where corporately, Christians contort themselves more to get out from underneath its demands. Here we come to the second of the two main issues of interpretation with regard to the Sermon on the Mount. The first being, is it liveable? Is it an obtainable standard? The entire thesis of this book is absolutely, it is liveable and obtainable. The second issue then becomes who is it for, an individual believer or also for Christian’s corporately, including nations seeking to adhere to Judeo-Christian values? If you want a more developed article on non-retaliation go to my essay: Love as a Foreign Policy: September 11 and Turning the Other Cheek (pdf alert, 11,000 words). One of the first questions I get on this is; what about self-defence, what about defending the nation?? This article is about retaliation and to whom the non-retaliation commandment applies. If that is not kept in mind one will misunderstand and misrepresent my argument. The following constitutes the corrections I wish to make in place of the disregarded paragraph.

_________________________________

Christians quickly hide behind Romans 13 arguing God gives governments the power of the sword. Romans 13 does say just that, except the passage does not say God agrees with and sanctions every pagan governments decided use of the sword. And most certainly, Paul was not telling Christians that they are justified to forsake the path of mercy and love if and when they one day assume positions of power. Why then are so many Christians today defending the values of pagan Romans and the ethics of Nero? Perhaps it should be the case that governments in the Christian sectors of the world are based more on the ethics of Jesus rather than on the ethics of Nero. It is remarkable how much weight Christians throughout the centuries have given to this eisegesis of Romans 13:4. Somehow it outweighs fifty verses from Jesus on showing mercy and love.

Retreating to a bifurcated interpretation of “turn the other cheek,” in that it applies to Christians interpersonally but not to Christians corporately and politically, is to entirely miss all that the Apostle Paul underscored in the chapter immediately before Romans 13, chapter twelve. Chapter 12 of Romans reads much like the Sermon on the Mount;  “Love must be sincere… Bless those who persecute you; bless and do not curse… Do not repay anyone evil for evil… Do not take revenge, my friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. On the contrary: “If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good.”  Those were Paul’s instructions immediately prior to his Romans 13 statement on Christians living submissively under pagan governments (whom God has delegated the power of the sword). There is no caveat that they do not apply to the Christian later, if and when they find themselves in positions of power and political authority.

There is no caveat that these divine strategies of responding to hate and hurt with love and responding to evil with good only work on a small scale. My contention here is those who have been faithful and obedient in smaller situations can be entrusted with the same in larger situations. Jesus never differentiated between loving a neighbour and loving a neighbouring nation.** Effectually it is as if we believe Jesus said “These are some strategies that I commend to you for little matters. Honestly, for the more complex conflicts I have nothing for you in terms of heavenly wisdom or strategy so go ahead and ‘do unto them what they’ve do unto you’ and I’m okay with whatever response seems and feels right for you at the time. Not to worry, forgiveness comes easy with me, and grace cheap.”

**Leo Tolstoy settles this centuries-old, unnecessary uncertainty with a simple appeal to the words Jesus used and what they would have meant to his original hearers. “…[N]eighbour in the Hebrew language meant, invariably and exclusively, ‘a Hebrew.’” Considering the lengths he went to describe the thoroughness of his study of these words, that he seems to imply Jesus spoke this originally in Hebrew, not Aramaic, is peculiar. His justification may be it is the same word and meaning as in Luke 10:29 where the “neighbour” is a Samaritan– someone a Hebrew would have clearly not regarded as a neighbour. Finding the same meaning in Acts 7:27, his conclusion is “‘neighbour’ in Gospel language, means a compatriot, a person belonging to the same nationality…. And so the antithesis used by Jesus in the citation, ‘love thy neighbour, hate thine enemy,’ must be in the distinction between the words ‘compatriot’ and ‘foreigner.’” Tolstoy contended his supposition was further confirmed when seeking the Jewish understanding of enemy. “The word enemy is nearly always employed in the Gospels in the sense, not of a personal enemy, but, in general, of a ‘hostile people.’” His citations are Luke 1:71,74; Matthew 22, Mark 12:36 and Luke 20:43. Based on the words Jesus used, Tolstoy’s conclusion is that it is not possible that Jesus intended his teaching to be applicable only on the interpersonal level. [Source: Tolstoy, Leo. My Religion–What I Believe. (Guildford, UK: White Crow Productions Ltd, 2009 reprint of the 1884 text), 72.]

4/2016, SH

Stanley Hauerwas and Steve Hickey

Stanley Hauerwas and Steve Hickey

On March 11, 2016, here at the University of Aberdeen, I asked Stanley Hauerwas the question: What should turn the other cheek mean to a Christian President the morning after September 11? What follows is a verbatim transcript of my recording of his answer. Next week I will be publishing an essay entitled: Love as a Foreign Policy: Hauerwas, Elshtain and a Christ-like Response to September 11th. Part of Hauerwas’ comment below appears in my essay but I’m posting his entire statement here so it is out there for others to use. ______________________________________

Steve Hickey: What should turn the other cheek mean to a Christian President the morning after a September 11?

Stanley Hauerwas: And my answer is, how does a Christian ever get elected President of the United States? I mean I would assume that they would have been interrogated about what it means to turn the other cheek before they ever got to be president. And that would have made them– not ready candidates to be understood as people who would be ready to do anything to defend the American people. So the question itself already presupposes a Constantinian form of Christianity that I do not represent.

In terms of September 11, America is a country whose politics is fundamentally determined by September 11th. When September 11th occurred I said “this is the next fifty years and maybe longer than that” because Americans are determined to find a way to get out of life alive. And we think that if we have the strongest military that will be able to provide that result. And of course, it’s just bullshit.

And this would be kind of a Niebuhrian point…. One of the tensions within the American society is the disconnect between the morality necessary to sustain a serious military and the ethos of the American people. What was the fundamental thing that George Bush said a day after September 11?… what is the moral response of the American people to September 11th? “[Go out and] Shop.” So now you have the American military, which is an honour society, defending a social order whose deepest moral commitment is shopping. How do you do that?

And so those are the deeper questions I think that occur about how Christianity relates to American politics. Reinhold Niebuhr, his thought was committed to trying to figure out what it would look like if as a matter of fact America had a Christian Secretary of State and the primary implication is they have to be planning out how to kill as few as possible and that means you need to be smart in terms of how you act out of American self-interests. Niebuhr never called into question whether a Christian could be a Secretary of State. He wanted that.

9780801039614

Bonhoeffer the Assassin?
Challenging the Myth, Recovering His Call the Peacemaking 

by Mark Thiessen Nation, Anthony G. Siegrist
and Daniel P. Umbel

Foreword By Stanley Hauerwas

A Book Review

By Steve Hickey, University of Aberdeen

An intentionally controversial book, as the subtitle suggests, Bonhoeffer the Assassin? by Nation, Siegrist and Umbel is an attempt to challenge what the authors view as an unfortunate but pervasive myth; that by the end of his life Dietrich Bonhoeffer had retreated from his earlier held pacifist convictions in participating directly in plots to assassinate Adolf Hitler. As Bonhoeffer scholars from within the Mennonite tradition, and each deeply committed to pacifism, it could be assumed this book is another biased attempt by yet another group to hijack the Bonhoeffer legacy and turn him into an endorser of their own ideals. Though there is the uncomfortable suspicion of such a subjective vantage point, and some truth to it, the book does challenge long-assumed claims of a compromised Bonhoeffer with some measure of good reason and scholarship.

Siegrist and Umbel are former students of Mark Nation and have each contributed two chapters in the second half of the book devoted to development of Bonhoeffer’s ethic. Nation begins the book himself with three biographical chapters providing a general orientation to the movements, associations and involvements of Bonhoeffer in the Church Struggle. Even more importantly this biographical section provides a closer look at what we actually know and do not know about Bonhoeffer’s time working for the Abwehr, and his remote connections to any conspiracies to stop Hitler, or assassinate him.

The more ill-informed of Bonhoeffer fans today may think any and all working for the Abwehr were resisters however Nation documents that of the 13,000 who worked at the Abwehr, only fifty were known to be connected to the resistance, barely four percent (p. 74). And of the known forty-two separate plots to kill Hitler, only five could have had any possible connection to Bonhoeffer. In taking time to review those five, Nation documents that there were only two of which Bonhoeffer may have been even aware. Drawing from Dramm’s Bonhoeffer and the Resistance, anyone who includes Bonhoeffer in these efforts “greatly exaggerates Bonhoeffer’s role and importance in the resistance.” Nation says “I believe this is Dramm’s way of saying there is not a shred of evidence that Bonhoeffer was linked in any way to these attempts of Hitler’s life” (p. 86).

Bonhoeffer is presented as a chaplain of sorts to the resistance, a spiritual advisor and pastoral counselor providing mental support, not so much moral support or justification (p. 82). In other words, he was in no way an assassin or even an accomplice of one. We are reminded his arrest was because of the role he played in the rescue of fourteen Jews, not because of any connection to assassination attempts. Regardless of the position one takes on the bias of this book, it importantly underscores the point that we are not as sure as we thought we were how directly Bonhoeffer was involved.

Perhaps it could be said that a person who only reads one book on a subject knows only a dangerous little about it. If this is the only book one reads on the matter of Bonhoeffer and pacifism, at least know that what is contained therein is contested strongly by Bonhoeffer scholars who are much closer to Bonhoeffer’s associations, students and his friends than the authors here. Particularly Clifford Green reviews this book expressing obvious agitation over what is conveniently left out of the book. But more so his angst is fuelled by how Nation builds his thesis by dismissing Bethge’s decades-later memories of informal conversations as unreliable, and even perhaps a deliberate attempt to give the world a Bonhoeffer different than the one he actually knew:

Perhaps Bethge desperately wanted his close friend to be perceived as a “Political” activist in the midst of the worst years of the Hitler regime. Bonhoeffer, so Bethge wants us to believe, was one of the Germans who directly tried to stop the massive slaughter that became the Holocaust of the Jews… (p.94)

For Nation, stunningly, Bethge is an unreliable source. Understandably, Green, who knew Bethge personally over several decades finds these insinuations outrageous. All that having been said, the first three chapters remain a generally informative and succinct, though a selective summary of the biographical unfolding of what transpired.

The second half of the book offers an helpful overview of Bonhoeffer’s theological ethic and development. The thesis of the book is that from 1932-1945, Bonhoeffer held a consistent pacifist ethic and did not (as others suggest) repudiate Discipleship by the time he wrote Ethics. There is really no debate that in his 1929 Barcelona lectures, Bonhoeffer was solidly an advocate of just war theory. And there is no debate that around 1932, through his friendship at Union Seminary with Jean Lassarre – a French Tolstoyian pacifist committed to the simple obedience of the Sermon on the Mount –  that Bonhoeffer’s thinking on the matter dramatically changed and was the catalyst behind the later writing of Discipleship. The claim of this book is that between Discipleship (1937) and Ethics (1943) there is no repudiation of a strong pacifist ethic for Dietrich Bonhoeffer.

This rather than being a repudiation of Discipleship either in its parts or as a whole, Ethics is a confirmation, as it is its continuation, amendment, clarification and culmination (p. 158).

Using JW for just war, P for pacifist, and upper and lower case for a soft or strong ethic, the basic claims in this book can be depicted as following. The pervasive “myth” in the development of Bonhoeffer’s life and thought could be pictured as:

       JW    –    p     –   jw
1929      1937      1943
  Barcelona               Ethics
               Discipleship

Nation, Siegrist and Umbel challenge this and propose a more accurate reading would be:

JW    –    P     –   p
1929    1937     1943

The four chapters in the second section of the book hit the major themes we find in Discipleship and Ethics; cheap grace, simple and paradoxical obedience, the ultimate and penultimate, the this-worldliness of Christianity and, guilt and responsibility. The analysis of the writings of Bonhoeffer show “that Bonhoeffer in no way checked his rigorous ethics at the door of World War II or his involvement in the resistance. Bonhoeffer held to an ethic centered on Christ– uncompromised, though not unaffected, by his circumstances” (p. 209). Readers are encouraged to consider how, to date, Bonhoeffer’s development of thought has been viewed primarily through a Niebuhrian-tainted lens in that loving enemies is an impossibility– “unrealistic and, in a vicious world, is even harmful” (p. 218). The contention is this, in part, is what has been driving significant misreadings of Bonhoeffer’s later work.

Book titles are intended to be catchy and provocative enough to sell books and start conversations but one wonders how Bonhoeffer would react to the use of the term assassin here in the title?  Perhaps this important book might be better titled A Pacifist Rereading of Bonhoeffer or A Pacifists Guide to Bonhoeffer. In his conclusion Nation recites Larry Rasmussen’s standard work on the subject, Dietrich Bonhoeffer: Reality and Resistance, to bolster his own thesis: “All the twisting possible cannot make the author of The Cost of Discipleship a volunteer for even assassinating Adolf Hitler” (p. 222).

A preliminary word is in order as to what could possibly motivate me to write three articles on the subject of transgenderism in the span of two weeks time. Primarily the fact that the South Dakota Legislature is making news on this subject all the way over here on this side of the pond (I’m living in Scotland) and until recently I was a member of that legislative body. Additionally, my difficult and surprising votes last year on this issue put me in some serious hot water with Christian friends, church members and pro-family values groups whom I’ve worked alongside for years. Then comes the year of Caitlyn Jenner and I sat quiet as I sorted through my discomfort and sadness at the course joking by Christian friends on social media. Finally, dealing with hot potatoes is something I’ve never shied away from and I typically have little restraint in firing away a prophetic challenge if I discern the Church needs a wake up call or a course correction. So here goes it.

This won’t be the place where I discuss inner healing and the power of Christ to mend the broken, including broken identities. Also I won’t take time to defend that statement but will simply refer to the three frameworks– integrity, disability and diversity – outlined in Dr. Mark A. Yarhouse of Wheaton and Regent Universities new book called Understanding Gender Dysphoria. Or, read my recent op-ed on this topic here: Empathy and Accommodation for the transgendered in South Dakota. What follows in this article is about the Church and its witness and welcome of transgenders and the matter of Christian Hope.

From my vantage point the Church, myself included, has utterly failed homosexuals in our communities. And now we have our chance at stewarding a message of hope and being a community of hope for the transgendered and those struggling with gender dysphoria. TIME magazine called 2014 the year of the transgendered. It is my opinion that though well-intentioned, the path we’ve chosen on this issue in the South Dakota legislature in the 2015-2016 Sessions, a path that the Christian contingency in the House and Senate have forged, is a path that has now done irreparable harm to our witness.

In an earlier post I wrote: Is there any hope of a transgender kid going to any of our churches? 41 percent of transgender and gender non-conforming people have attempted suicide, compared to a national average of just 4.6 percent. When kids kill themselves because we reject them with vehemence are we complicit and how could Jesus possibly say to us “Well done”?  This is from my earlier article on this subject:

I’ve been on the scene of a number of teen suicides as a police chaplain, one in particular where the teenage boy hung himself from the ironwork around his parent’s back patio. He looked just like my son Thomas. It messed me up for a couple weeks. When you see that stuff you wish there was a way to turn back the clock and you’d do anything to make sure you weren’t a part of the rejection and despair in his life. The SD legislature and particularly the Christians are sending a loud message of vehement rejection to human beings in our state who have a far harder plight than even homosexuals.

Do you suppose our world will ever come to the place again where we have to hide Jews and Gays? (I’m aware there are differences between homosexuality and gender dysphoria.) If the days ever come again where we must hide the despised of this world, will they come to us and consider God’s House a safe house?

No. As long as Deuteronomy 22:5 is the only text the Church reads, our witness and welcome will continue to be disastrous. In no way am I advocating being selective or ignoring any text. I remain theologically conservative holding a high view of Scripture. The fact of the matter is Deuteronomy 22:5 can hardly be construed to be God’s view on gender dysphoria today. The situation behind the text was the matter of pagan swapping of sex roles and rituals in temple prostitution. That is what is abhorrent to God– not a seven year old boy who sneaks off to wear his sisters dress and feels crushing shame afterward. There are however other texts that more directly apply which I will illustrate shortly. Some of my friends will be again disappointed in me for the position I am taking on this issue but there is too much at stake to leave our present course unchallenged.

There is nearly a total breakdown in our society of traditional gender norms. But let’s be honest, this started long before the 1960’s. A few generations ago a young woman who wore pants was a matter of gossip and scandal among good churchgoing people. Today any female of any age could wear exactly what men wear – mens jeans, sweatshirt – and minimise any femininity and even don even some masculinity and really, does any one care? We view it as completely amoral. Boy hair cuts, girls on the football team and others who wear camo and hunt – the Church somehow found a way to successfully navigate it. Yet there is no grace or wiggle room for a male who dons femininity in hairstyle and dress – such a person is a pariah to us, a freak. A question I’ve been asking lately is: What makes us think someone else’s brokenness is a bigger deal to God than our own?

The following is a brief rereading of 1 Corinthians 12:12-27 particularly in light of the challenge the Church is having welcoming the transgendered. I’ll start by presenting the text itself, a text which I suggest vitally important text relating to our welcome and inclusion of various members of the Body of Christ.

12 Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. 13 For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. 14 Even so the body is not made up of one part but of many. 15 Now if the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for that reason stop being part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” it would not for that reason stop being part of the body. 17 If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? 18 But in fact God has placed the parts in the body, every one of them, just as he wanted them to be. 19 If they were all one part, where would the body be? 20 As it is, there are many parts, but one body. 21 The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” 22 On the contrary, those parts of the body that seem to be weaker are indispensable, 23 and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, 24 while our presentable parts need no special treatment. But God has put the body together, giving greater honor to the parts that lacked it, 25 so that there should be no division in the body, but that its parts should have equal concern for each other. 26 If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. 27 Now you are the body of Christ, and each one of you is a part of it.

The working title of this rereading I’ll phrase as follows. I’ll try to be brief.

The Body, it’s Members and the Body of Christ:
What Does Christian Hope Look Like For The Transgendered?

This text offers much for a theology of the body and a theology of disability within the broader framework of the Body of Christ as a community of inclusion– not severing disabled or unsightly members or members that are hard to look at or be around – all the while living in a fantasy or illusion of uniformity where everyone should just blend in.

In a variety of areas today, radical surgical and bio-enhancements including prosthetics are commonly encouraged strategies to help people find some measure of normalisation, functioning and sanity. Whether that is right or wrong, judgments about them have become a criteria for inclusion and welcome into Christian community. What I’m challenging here is the fact that those judgments are keeping people from the very place they most need to be.

My hope is we realise we have failed to figure out how to love the sinner and hate the sin and that we rethink what is amoral and what is actually immoral when it comes to the DSM-5 psychological designation of gender dysphoria.

The admonition in the text is to extend a special measure of grace toward the member that is hurting: “When one part hurts….” The Christian community is to be a fellowship of the suffering.  If one part suffers, every part suffers with it. We aren’t to leave people to hurt in isolation from the other members, or cut them off. Severing results in death of the member (think here of the 41% transgender suicide attempt rate). Attachment to the body is vital to the life flow. The life flow, and structural things like bones and ligaments, aren’t effected by anything superficial or cosmetic. If it is true that God looks at the heart, maybe we ought to look deeper. If it is true that nothing can separate us from the love of God, why have we been severing away the less presentable members?

On a number of occasions over the years I’ve told homosexuals who visit our church they are welcome on one condition – that they remain open to God touching any area of their lives, including that area. And I made a promise in return, to not press the timing of God dealing with whatever He wants to deal with in their life.

Parents may retort; But Pastor Steve, there are children in the fellowship too, doesn’t this sow confusion? No. It sows no more confusion than any other disability in our midst. How hard is it to explain to our children that some people struggle and that we ought to love those people all the more? A little loving explanation and our kids go… Oh, okay– and head back out to play.

On several occasions over the years this issue has presented itself to me in the pastoral context. The Christian people struggling with this confide deep remorse and conflict at giving God the impression they are rejecting his handiwork, or insinutating that he made a mistake when he made them. My response has been God understands entirely, in fact better than we do. He’s not offended or mad about their ingratitude. The Father is a father.

When my son Thomas was a teenager I bought him a light blue electric guitar for his birthday. He was thankful but I could immediately tell he was disappointed. He didn’t like the color and I could tell by the look on his face. It bothered me for a few weeks and one day when he was at school I swapped it out for the red guitar he really wanted. I wasn’t offended in the least. My heart was for his happiness. My suggestion here is not that God says to the transgendered, “Oops, my bad. By all means get the red guitar.” My suggestion is that God is a Father and he understands this far better than we ever will. People who have gender reassignment surgeries haven’t cut themselves off from the Father’s love. This article is a plea that the Church would reconsider whether this community should be treated as a severed member.

The Christian Hope for the transgendered is right up front in verses 12-13… Christ’s bringing together of separated parts (Jew/gentile, Male/Female), offering humanity wholeness and congruence again, and his Body being a community of inclusion where people are valued, indeed indispensable.

Could this mean the transgendered person has much to contribute and teach us? Isn’t the text saying the entire body becomes disabled if we cut them off? The Christian hope for the transgendered is not in a series of procedures that fixes all their problems. It is Christ and his new Body.

 

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