Posts Tagged Culture
I am not Asian-American. So when I read the Open Letter from the Asian American Community to the Evangelical Church I did not immediately rush to sign the letter. It seemed to me impertinent to do so, not to mention presumptuous. How can I sign a letter written from a community of which I am not a part, regardless of how strongly I feel myself to be in agreement with the sentiments expressed therein?
As I reflected further however, I thought of my children. Well, my children are very brown — they look more ‘Black’ than ‘Asian’, but they are as fully Asian as they are Black and who are Asian-American, who understand Mandarin Chinese almost as well as English, whose kitchen pantry is filled with ‘exotic’ foods and spices used to make the yummy food that will always smell like ‘home’ to them, who, when they grow up, may be asked, depending on the setting, ‘where are you from?’, or ‘what are you?’. Because of how they look, they may miss some of the more egregiously negative experiences of being Asian-American, but that doesn’t change their heart.
I thought of my ministry. The Christian fellowship I planted for Asian-Americans, the Bible study group I led for Korean graduate students, the 2nd generation English Ministry congregation I served for more the 5 years as the pulpit supply pastor and interim youth director, the Asian-American fellowship I served for several years. I thought of their struggles and their triumphs, their fears and longings.
I thought of my Korean-American friend, the godfather of my eldest son, who feels equally at home pigging out at a soul food restaurant as at a Korean barbeque.
I thought of my wife, who really does have an answer to satisfy the curious who ask, ‘where are you from’ since she wasn’t born in the US and has lived a lot of her adult life outside of it, but who still deals with the assumptions and stereotypes that go along with her sex and ethnicity.
I thought of my colleague Kathy Khang who always seems to be in the thick of these things; pushing, advocating, pointing out — sometimes gently, sometimes not so gently, but always with a desire to see the whole body of Christ do more and be better. I thought of many other friends, family members, colleagues.
And then I thought again about my sons. My beautiful, biracial, bi (multi?) cultural sons. Of course, it is not just about them. But the connection to family brings the abstraction of the pain and frustration and futility that so many others talk about into concrete form. That my sons will have challenges sorting out their racial / ethnic / cultural identity I have no doubt. After all their father is a Black American from the southern US, their mother is a 1.5 generation Chinese-American with Malay roots, and they are currently growing up in West Africa. Of course they will have challenges. But for their sake, and for the sake of the integrity of Christ’s witness in the world through his church, I pray these challenges and burdens will not be added to by those same brothers and sisters in the church.
Ladies and gentlemen, a blast from the past
A while ago I wrote about the theology of friendship, or rather the lack thereof in the contemporary church. Recently a conversation with a dear Korean brother sparked some additional thoughts about friendship.
He mentioned that he thought, until he came to the U.S. very recently, that the idea of friendship was universal, and that in Korea to say that you are someone’s friend is to be entirely devoted to them. A friend would share the last piece of bread or even underwear (his words not mine) if need be. As we talked about this over dinner, my American born Korean friends and I shared with him a bit about how friendship works in the U.S. and I compared the type of friendship he described as being closer to what we say about family – about our brothers and sisters. He responded with disdainful amazement. Family, he said, is not your choice, and therefore does not carry the same weight as friendship.
This interaction could be easily chalked up to cultural differences, and indeed it is. Many Africans are surprised by the American idea of setting an appointment with a friend, and would think nothing of walking hand in hand with a friend of the same sex down the street. There is, however, more to it than just difference in cultures and there is perhaps something that can be learned theologically from the way different groups conceptualize friendship.
In Jesus’ last address to his disciples before his crucifixion he says pointedly, “I no longer call you friends, because I have told you everything.” Before this however he says, “You are my friends if you do what I command.” To my western American ears, this sounds absolutely antithetical to my understanding of what a friend is. To place friendship and obedience in the same sentence seems almost heretical. In fact friends are usually those people who pointedly DON’T tell us what to do and to whom we have no obligation to obey. The greatest love, Jesus says, is demonstrated when a man lays down his life for his friends. I would venture to say that this goes far beyond sharing underwear.
The question that naturally arises is whether Jesus’ words apply only to the unique nature of his relationship to the disciples or if they are more broadly applicable to friendship. Indeed I believe this is the presupposition most of us bring to the text. Yet there is nothing in the text that directly states that this is his assumption, and throughout scripture we find friendship elevated to a high position as in the case of David and Jonathan.
What are we to do with this? It seems to me that friendship is one place where American culture has departed far from the way it is understood in scripture. This is itself is not inherently problematic, because scripture was written in a certain cultural context with assumptions that are not immediately transferable to the American situation. However, by demoting friendship, or rather elevating other relationships, like marriage, we have placed more burden on the institution of marriage than it was intended to support. Single people are thereby consigned to the margins of church life and either pitied for their status (women) or held in suspicion (men). Is there a way in which non-marital emotionally intimate relationship, i.e. friendship, can be restored to a proper place in Christian understanding and practice? If such a understanding of friendship could be restored it might provide an option for those persons that are commanded by scripture to live in abstinence, and yet who yearn for emotional intimacy which is denied them by the current ways relationships are handled within the church.
Is there any doubt from the title of this post that I don’t exactly have great feelings of sadness for the demise of the TNIV? It is perhaps not so appropriate to call the TNIV “the witch” since it is a “faithful and scholarly translation” but there you have it. There are others for whom the TNIV has been an important resource for their own lives and ministry and they are sad to see it go. Daniel writes:
As someone who communicates from the Bible on a weekly basis, I have found the TNIV to be a faithful, accurate and scholarly update to the best-selling NIV translation many of us grew up with.
Well God bless him. Eugene Cho also is lamenting its demise. I personally have used the TNIV on occasion (usually because there was no other option available) but have never purchased one and wouldn’t unless I had no other option. I was opposed to its publication for a number of reasons, not the least of which was the gender inclusive language. From Christianity Today:
“Whatever its strengths were, the TNIV divided the evangelical Christian community,” said Zondervan president Moe Girkins. “So as we launch this new NIV, we will discontinue putting out new products with the TNIV.”
Girkins expects the TNIV and the existing edition of the NIV to phase out over two years or so as products are replaced. “It will be several years before you won’t be able to buy the TNIV off a bookshelf,” she said.
“We are correcting the mistakes in the past,” Girkins said. “Being as transparent as possible is part of that. This decision was made by the board in the last 10 days.” She said the transparency is part of an effort to overhaul the NIV “in a way that unifies Christian evangelicalism.”
“The first mistake was the NIVi,” Danby said. “The second was freezing the NIV. The third was the process of handling the TNIV.”
I have no quarrels with or suspicions about the motives of the scholars who did the work of translation for the TNIV. I am certain (as certain as anyone can be about such things) that their motives were honorable and pure before God. This is true even as it relates to the issue of gender inclusive language.
Doug Moo, chairman of the the Committee on Bible Translation (which is the body responsible for the translation) said the committee has not yet decided how much the 2011 edition will include the gender-inclusive language that riled critics of the TNIV.
“We felt certainly at the time it was the right thing to do, that the language was moving in that direction,” Moo said. “All that is back on the table as we reevaluate things this year. This has been a time over the last 15 to 20 years in which the issue of the way to handle gender in English has been very much in flux, in process, in development. And things are changing quickly and so we are going to look at all of that again as we produce the 2011 NIV.”
The “flux” to which Moo refers concerning the English language is actually overstated. Neutered language is the norm in academic English usage and has moved into common usage beyond the academy due mostly to rather aggressive efforts to mold popular use. Unlike the evolution of the English language generally, the neutering of the language happened intentionally as a way to counter what were considered to be the oppressive patriarchal assumptions embedded in the language.
Why this gender thing matters, but not really
In so many ways, it honestly doesn’t. Though I am no Greek scholar, I am aware that in many places the language used is, in some ways, generic, that is, it does not specify gender, or more specifically, sex. To neuter the original language in this way in order to conform to contemporary English usage norms makes a lot of good sense and doesn’t fundamentally challenge any doctrines of the church.
In other ways though, the neutering of language is quite significant as it says something powerful about how the church interacts with culture. It is in fact only the newest manifestation of the church’s efforts to respond to and speak relevantly to a culture that is rapidly becoming post-Christan and into which the church’s voice as a culture shaping agent is less and less important. The multiplication of English language translations in the last century is testimony of the increasing marginalization of the church in society and every attempt at relevance reinforces greater and greater alienation. But more on that in a later post. In the mean time:
Higher education in the United States and indeed throughout the so-called “West” is dominated by multiculturalism, with the “hard” sciences, professional schools, and business schools being somewhat the exception. It is an unquestioned assumption within the storied halls of our most elite and least elite colleges and universities that the dominant narrative of Western culture is insufficient to educate students. Their biases, assumptions, and worldviews must be challenged, deconstructed and hopefully re-assembled into something resembling coherence.
Concurrent with these assumptions has come a rejection of what had been the core content of a “liberal” education – namely becoming conversant with the thoughts, ideas, and stories of Western culture (i.e. dead White men) and a departure from what had been the intent of such an education (the discovery of ‘truth’). Heretofore marginalized voices (women, minorities) are given privileged status as a consequence of their having been deemed historically oppressed. In history especially (my field), the European explorers, philosophers and missionaries of old have been transformed into apostles of intolerance, genocide, and unremitting oppression. Simply put, dead White guys are out of fashion and truth as a governing or transcendent concept is not even really talked about.
Of course this shift represents a major challenge for Christians in the academy since we follow a religion that both makes transcendent governing truth claims and whose most significant theologians happen to have been mostly dead White guys. It doesn’t help that the “West” is popularly associated with Christianity, notwithstanding the fact that Christianity did indeed originate in the Near East, its most famous early theologians (Augustine and Tertullian) were Africans, and the Christian legacy of India, Ethiopia, and Iraq is far older than that of Ireland. It follows easily that the worst crimes of the western world are laid at the feet of the theology, practice, and indeed even the existence of the Christian faith.
Enter: multiculturalism and the gospel of relativism. According to an article in First Thingsthe task of
a student in the multicultural classroom is to grant unquestioned authority to those who come from underprivileged or marginalized backgrounds. You have to do this because, you will learn, because Western culture has exploited every other culture, and your experiences are so shaped by Western culture that you cannot question those who criticize you. And thus you will become a good cultural leftist (which is the shape liberalism takes in the academy), or, if you are not convinced by these arguments, you will learn how to fake it for the sake of getting a good grade
The article continues:
All of this is profoundly anti-Christian, which is why Christian students are typically the most radical questioners of higher education. Because Christians believe in a universal human nature, they also believe they can make universal truth claims about human nature. That does not mean that every statement about human nature is true.
And so it is that Christians hold as profoundly and universally true the very thing that sticks in the craw of post-modern cultural relativists. Thus Christian students, albeit thoroughly unversed and ill prepared to “give an answer for the hope that lies within them”, they are nonetheless adherents of a gospel that declares that truth does indeed exist; truth about God, the meaning of life, the condition of man, and man himself. Further, they hold to the notion that these truths are not culturally bound, nor limited by time, but are always and in every place profoundly and fundamentally true.
It is true though that the lens of multiculturalism has brought a needed corrective to the myopia of the Christian church in the United States. It is perhaps a function of our relative isolation from people of different languages and ethnicity that the universality and thus the infinite translatability of the Christian religion has been lost on us. It is a good thing that churches are wrestling with questions of multi-ethnicity and culture. We must be careful though as we wrestle not to adopt the singularly unChristian, dare I say anti-Christian academy that reflexively dismisses the achievements of Christian civilization while highlighting its sins and lionizing those presumed to be victims.
It is no small thing that it is only in the Christian west that human freedom as a concept rooted in the Biblical view of all people being made in God’s image bore the fruit of eliminating slavery, or that women have enjoyed the relative equality of status that they do. When the West failed, it is perhaps not the failure of Christianity, but only an indication that the Christianization of society did not go far enough.
Perhaps you’ve already read this article about the coming collapse of evangelicalism in the Christian Science Monitor, or perhaps you’ve seen discussions around the blogosphere. My fellow blogger Eugene Cho is talking about it, and despite his posting before me, I’m not copying him.
The article combined the recent results of the American Religious Identification Survey conducted by Trinity College indicates what we have all long suspected: Americans are not as religious as they were previously and the most religious of them all, evangelicals, are losing dominance and influence in American life, so much so that it is being called a “collapse.”
There are many who are celebrating this collapse, both within and outside of evangelical circles. Some because they believe it will lead to a needed reformation, or because they are sick of the culture of evangelicalism. Others are glad because they believe that Christians are altogether wrong, that religion is unhelpful and the bane of civilization. Some share his concern about the dumbing down of Christianity in order to generate mass appeal.
The article makes several good points, but his second particularly is striking for someone who works with young adults. He asserts:
2. We Evangelicals have failed to pass on to our young people an orthodox form of faith that can take root and survive the secular onslaught. Ironically, the billions of dollars we’ve spent on youth ministers, Christian music, publishing, and media has produced a culture of young Christians who know next to nothing about their own faith except how they feel about it. Our young people have deep beliefs about the culture war, but do not know why they should obey scripture, the essentials of theology, or the experience of spiritual discipline and community. Coming generations of Christians are going to be monumentally ignorant and unprepared for culture-wide pressures.
I can testify to the truth of this assertion. As I mentioned in an earlier post about Biblical illiteracy Christian students are woefully ignorant about their own faith. Combined with a thrust for activism, I foresee that evangelicalism will not so much collapse as cease to be orthodox. Of course orthodox (small o) Christian is thriving in America and around the world There is a subtle assumption in Spencer’s article that evangelical = white middle class American. It does not.
Though we may not care to remember it, and some now view evangelicals as out of touch, evangelicalism was (and is) the movement of the non-elites in American society. It thrived, in all its various forms, among those who were not especially well educated and certainly who viewed themselves as not being among the “in-crowd.” During the hey-day of mainline churches in America, evangelicals (then called fundamentalists) were definitely not the cool kids. They still aren’t. Despite their perceived political strength, they are, at best, the red-headed step child of the Republican party, which likes the evangelical vote, but is somewhat less enamored of actual evangelicals. The evangelical left, which has increasingly become associated with the Democratic Party treats run of the mill evangelicals like the crazy uncle that embarrasses you whenever you have friends over. You can’t really disown them, but if you could get away with you’d like to keep him lock in the attic. In fact I daresay that evangelicals probably get worse press than any other religious group in America, far out of proportion to their numbers or influence.
Generally speaking, I am not an especially “sad” person. On most days, I wake up and go through my days relatively happy or at least busy. Those who do not know me well would be surprised to know that I have, for as long as I can remember, struggled with intense bouts of periodic melancholy. I hesitate to use the word “depression” because it carries the connotation of a medically or psychologically diagnosed condition. I’ve never been clinically diagnosed that way, but I would be unsurprised if such diagnosis were ever applied to me.
When I was a teenager it was not unusual for me to have episodes of intense emotional distress (i.e. weeping and/or being perpetually on the edge of tears) for hours on end, though my outer demeanor betrayed none of that and my parents were absolutely unaware that crying myself to sleep was not at all uncommon. I was rather ashamed to tell them that. Experiencing such depth of emotion seemed to me to be “weak” and I didn’t want to 1) embarrass my parents for having such a punk for a son, 2) make them feel badly for raising a son who couldn’t keep it together, or 3) admit that how terrified I was of the intensity of my own emotions.
To cope with all of this, I became outwardly a very emotionally distant person who was charming and yet in possession of a biting sarcastic wit. The painful shyness of my youth was covered up well under a veneer of impassibility and a stubborn inward decision to never be dependent on anyone. I never asked for help for anything; a habit that still persists to this day. In the leadership I rose to in college, I was extremely competent and utterly independent, but also very distant and uncompassionate to those around me. I could with no emotion whatever humiliate and crush someone who opposed me without any sense of real guilt.
Over the years, I’ve mostly matured past many of these sinful behaviors, constructed as they were to prevent me from dealing with the inward depression I periodically experienced. They will always be strong temptations to me. God has been gracious to me, and I pray he has repaired the damage I undoubtedly caused to many people through the years. Even so, I still struggle with depression, though thankfully not as in previous years. When it comes, it no longer washes over me like a tidal wave, but rather seeps in and creeps up, like a slowly rising flood slowly stripping me of desire or passion or motivation. Once it has fully come, simply getting through the day feels like a major accomplishment, though there is a grace that seems to come when I must minister to others. When that grace lifts, I rely on the discipline of obedience and steadfast trust in God to carry me through. Sometimes this barely feels like enough.
I do not write this in pity, nor in regret. I do wonder for those who have this struggle and minister to others especially how you cope with it.
There’s a lot out there about the “new evangelical left,” the “emerging church,” and new missional communities that are seeking to embody the gospel in new ways and live out the mission of Jesus in the world. I’m painting in hugely broad strokes, but many of these churches share in common a skepticism / critique of church as it has been practiced and especially of the political activism of the religious right. It is an easy to blog surf and find some church, group, preacher, or random know-it-all with a laptop (guilty!!) spouting off about how the church has ceased to be relevant, how abortion and gay marriage are important but not really, how the church needs to apologize for so many things, and on and on. There is a good deal out there about how the church needs to deal with issues of poverty, social justice, and oppression and complaint that the church hasn’t done enough. And again there is usually a call for the church to apologize.
Theologically speaking, there is ample room for the emerging dialogue to take place under the umbrella of orthodox evangelicalism, defined broadly as belief that: 1) the Bible is true, and authoritative and we ought to follow it, 2) Jesus is the only Son of God and Savior, 3) return of Christ in judgment, 4) umm something else that I’m probably forgetting. The current movement though is often self described as being “prophetic” because of the ways that the prophets of the Old Testament and Jesus himself spoke about the poor and the marginalized. They see themselves as standing in that stream seeking to “be the church” in a prophetic kind of way rather than just “proclaiming” the gospel in a way that is disconnected from the day to day lives of the average person.
Socially speaking the movement seems to be dominated by White middle class, college educated people who wear black rimmed glasses and use Macs instead of PC’s. They tend to hang out in coffee shops and have churches with one or two word names like “Quest” or “Missio Dei” that obscure more than they reveal. They care about multiethnicity and try to actively pursue it. They have “creative class” jobs and live in gentrifying neighborhoods that have local food markets. They know what arugula is.
In other words, they fit neatly the typical demographic of liberal Democrats except for their pesky clinging to evangelical religion. But honestly, much of what is discussed in the blogosphere and bandied about in circles of these new evangelicals is hardly distinguishable from the Democratic Party platform. Without intending to, their prophetic voice on issues like abortion is suspiciously reminiscent of the bumper sticker, “Against abortion? Don’t have one!” Of course, it much more nuanced than I am portraying it, but there is a distinctive unwillingness to be notably and publicly FOR anything typically associated with recent evangelical politics and a concomitant willingness to be AGAINST anything championed by the Republican Party.
How prophetic though is it to align oneself with the prevailing currents of social and political thought? Has the Christian right spoken only a “negative and condemning message,” and if even they have, isn’t that also in the prophetic tradition? John the Baptist was not exactly sitting down for a conversation with those he preached repentance to, and Jeremiah would likely have been treated for clinical depression based on his frequent weeping and lament over the sinful state of his nation. Does being a faithful follower of Jesus mean that you support the notion of Universal Health Care Coverage?
Today is Election Day and I am NOT watching the returns on TV. I cast my vote during early voting and am just waiting to find out who will take the job of president for the next four years, barring any unforeseen circumstances. I am however grateful that this long election cycle has come to an end.
I have ling been an avid follower of politics and this year has been no exception. I have always voted and consider myself well informed as to the issues. I am also interested in the political game itself, and have some personal reflections on things that have happened this cycle which are somewhat disturbing to me as a believer.
Race – It must be said that racial politics have loomed exceedingly large in this election. Many people are intrigued by Obama’s campaign and the symbolic nature of electing a Black man (really bi-racial) to the White House. It seems to me though that he and his campaign have brought this issue up (along with the media) far more than his opponents, which may complicate race relations going forward. Electing a Black man as president does not magically address issues of economic disparity among the Black populace in this country.
Gender – I have for the first time in my Black life had my eyes opened to the prevalence of gender discrimination and bias on a wide scale. First against Hillary Clinton I watched and heard people disparage her campaign for reasons only tangentially related to politics, and then in more personal contexts, I have seen people justify a vote for Obama on the “issues” when he and Sen. Clinton have similar policy platforms. Some of these same people are choking over the prospect of Gov. Palin being VP due to a perceived lack of “experience” though Obama has less experience than she does. This is alongside all kinds of other slights, insults, subtle put downs and blatant stereotyping that has gone largely unreported and un-commented on by the media.
Media – the American media is the vaunted fourth branch of government and is supposed to present information so that American voters can make informed decisions about candidates. This year, people on many sides of the political spectrum and independent analysis has demonstrated a blatant disregard for journalistic integrity from the major media outlets. Gotcha journalism has replaced investigation and politicians are permitted to make randomly erroneous statements without the least challenge from the media. It was clear in 2000 and even more clear today that media are not interested in effective journalism, but in what will sell and in promoting their own biases and narratives as “fact” to the American public. This is a danger to our democracy as we are dependent upon an independent and objective media in order to effectively participate in our political system.
Finally I can say that I am fairly disappointed overall. The election season that was supposed to be above the usual political fray has been the most divisive in my memory. Irresponsible charges of racism, unreported instances of misogyny, electoral and voter fraud, sexist and racist paraphernalia have proliferated and I do not believe this will be easily mended, though I think it could have if:
– both candidates had stuck to their commitment to receive public financing, thereby reducing the role of money and the appearance of “buying” the election
- both campaigns early and often condemned and restrained irresponsible race baiting and sexism
- both campaigns gave full disclosure to their histories and associations rather than lying or seeking to explain away uncomfortable facts.
- the media recognized and reported on the reality that the election will be historic no matter who wins; it is a HUGE deal that a woman could be VP, but that has been consistently downplayed.
Just reported a little while ago, the Supreme Court of the state of Connecticut reversed a lower court ruling against the recognition of same sex marriage. Connecticut is the third such state to move in this direction, though NY state’s supreme court has already ruled that they must recognize same sex marriages that have been performed in other states.
Gay rights, especially same sex marriage rights, are THE civil rights issue of our time, or at least that is how the issue is largely presented in the media. In the course of my adult life, homosexuality has moved quite rapidly into the conscience of mainstream America as an acceptable, though not necessarily welcomed, reality. Most people are still uncomfortable with the idea of homosexuality and even more are opposed to gay marriage, though notably they often lack a sustainable moral philosophy to underlie their opposition. Mostly it comes down to a kind of “ick”‘ factor and some sense that it just isn’t quite right. Inundated as we have been as a society in the last twenty years with the normalcy and acceptability of homosexuality, most people really aren’t quite sure why they’re opposed to gay rights, and at minimum self censor lest they be thought to be homophobic. Certainly most people haven’t really thought through the issue in any way other than the bare minimum required to get on with their lives. This is most especially obvious among our youth for whom homosexuality is regarded as one reality of a diverse society among many, without any particular morality attached to it.
Due to the nature of the controversy, the same sex marriage issue is unlikely to be quickly resolved at the state level before it is kicked upstairs to the federal courts. Both candidates Obama and McCain are ostensibly opposed to gay marriage or want to leave it to the states, but it is very unlikely that either will have the luxury of maintaining their default position if elected to the presidency. This issue is not going away. The Defense of Marriage Act is unlikely to remained unchallenged, though the Supreme Court has heretofore turned down opportunities to take it up. It remains a controversial piece of legislation.
Christians have a different set of concerns as the church (and I speak broadly here) is currently convulsed with controversy over the issue. Few churches openly embrace homosexual practice as valid from a scriptural or historic point of view, and even those churches which are most “liberal” have not gone so far as to accept homosexuality entirely. Unlike politicians, pastors do not have the luxury of remaining uncommitted on this issue as it directly affects the pastoral, priestly, and prophetic roles of the church. Contrary to the beliefs of some, most evangelicals are not unconcerned about the impact of their theology on the lives of those within and without the congregation who are gay, nor are they especially homophobic — which is a word that is thrown around far too easily these days. They, and all Christians who hold to historic Christian orthodoxy on issues of sexual ethics, tread uneasy ground and the convulsions of a social earthquake shift the landscape around them.
Many Christians, having “failed” to act quickly during the Civil Rights era, do not know want to be seen as being on the “wrong side of history” and yet also want to remain faithful to scripture. Others believe that their embrace of gay rights is being faithful to scripture. Caught in the very center of this vortex are those Christians and their families who are themselves gay and seek to live with integrity and in obedience to Jesus.
All of this brings to mind the scripture from Psalms 11.3: If the foundations are destroyed, what can the righteous do? The foundations of societal consensus on the meaning of life, what marriage is, the ethics that ought to govern social relations, and the role and function of the family have all been consistently undermined over the past 80 years with remarkably predictable results.
From the sexual revolution (the real one in the twenties, not the fake one of the sixties) onward, churches have been consistent in first actively fighting, then passively resisting, then grudgingly accepting and finally actively endorsing social change. The path from the acceptance of artificial birth control as a right to the normalization of divorce, straight through to women’s liberation (which has happened in ALL the churches complementarian and otherwise) is clear and will likely lead, inexorably to an embrace of homosexuality as a valid practice. The link between all of these seemingly disparate matters is clear as Mary Eberstadt says in First Things:
Before 1930, no Christian Church permitted the use of contraception, but that year’s Lambeth Conference, with its approval of contraceptive intercourse, was the beginning of the end. “If a church cannot tell its flock ‘what to do with my body,’ as the saying goes, with regard to contraception,” writes Eberstadt, “then other uses of that body will quickly prove to be similarly off-limits to ecclesiastical authority.” In short, homosexuality and sexual promiscuity will—and did—quickly follow.
And so it is. Are the foundations destroyed? If so, what can the righteous do?
What is it the “plain gospel?” It’s the kind of question that keeps missiologists, pastors, theologians, seminarians and online pontificators busy. While this question has as many answers as it does inquisitors, I ask it primarily in the matrix of Christian faith and culture.
As a historic fact we acknowledge that a large body of what has come down to us in the Christian tradition was formed in the context of the evangelization of Europe. It took significant work to translate a Middle Eastern desert Messiah into the context of a hill and dale European world. The questions that are answered by the systematic theologians studied around the world are the questions largely of European believers in a European context addressing European realities. This is not to suggest that our systematic theologies are somehow untrue, but simply that they may be inadequate to the task of carrying the “plain gospel” to the ends of the earth.
As the locus of the church shifts significantly from North and West to East and South, believers in other parts of the world are unlikely to remain content regurgitating what they’ve received as gospel truth. Despite the fervor with which we defend our systems, Calvinism, Arminianism, and every other –ism is not the gospel, and frankly are not the only authentic ways of understanding or even conceptualizing the gospel. Whatever view we hold, we ought to hold with a healthy dose of humility. God in his grace has made us joint heirs with Christ, and that is something of which none can boast.
In any event, I believe that ethnic minority Christians have a unique opportunity to do theology in a new way. As people who are both thoroughly Americanized but also distinctly “other” there may be some unique theological purposes that God wants to work out through our communities. How this might take place I do not know. In Europe the revitalization of European Christianity is in the hands of those who are not of European extraction. And if we would be honest, despite all the shifting of deck chairs in Evangelicalism, there are not markedly more people following Jesus – especially among White Americans.
Non-White students now comprise fully 40% of students involved in groups like InterVarsity. It may well be that we, like Esther, have been called for such a time as this; that the salvation of the American church lies with us. This revitalization cannot happen however if we simply continue to unthinkingly parrot the systems, ways of being church, and worship structures that have dominated the American landscape.