Volf: On God and Culture

The ultimate allegiance of those whose father is Abraham can be only to the God of “all families of the earth,” not to any particular country, culture, or family with their local deities. The oneness of God implies God’s universality, and universality entails transcendence with respect to any given culture.

Miroslav Volf, Exclusion and Embrace, 39.

…yes, but the threeness of Parent, Christ, and Spirit implies God’s particularity, and particularity entails immanence with every culture. (I’m sure he’ll say this eventually ;))

Advertisements

God Is Love

Yes, I’m posting a blog on Valentine’s Day entitled “God is Love.” What can I say? I’m a loser with a very bad sense of humor. If you can get past that though, this is a brief “statement of faith” that I wrote for a class recently. The assignment was just to “sit down and write about what you believe in your own voice” so… that’s what I did. It’s certainly not comprehensive and probably not thought out all that well. But, what I can say is that it has very little to do with Valentine’s Day.

God is the triune Community who is Love: who created all things for love, who is present with all things in love, and who calls and wills and moves all things towards love. This Love is not an attribute of God; it is God. God is Love because God is Trinity: the three Persons – Parent, Christ, and Spirit – who are inseparably united as one in a way that does not diminish the unique otherness of each Person. This triune Community is characterized by movements of equal, mutual, reciprocal self-giving and other-receiving among, between, and within the persons of Parent, Christ and Spirit.

Because God is Love, God is relational and desires to be in relation with another. This desire gave birth to creation. God as Parent, Christ, and Spirit is the maker and sustainer of all things past, present, and future. In creation, God envisioned and then spoke into being a community whose life together would be inspired and shaped by Love in order to be a reflection of the Creator. Just as God is many and diverse, God’s creation is many and diverse. The unique character of created things is good because there could be no relationships, and therefore no love, without it. God gave one creature in particular – the man and woman – a special purpose in this creation: keeping the community, nurturing its multifaceted, interwoven connections, and preserving the diversity of each created thing in order to preserve the image of the Creator.

Because God is Love, God creates space for God’s community-keepers to reciprocate God’s love in freedom. However, the man and the woman rejected their purpose and turned away from Love towards self-reliance as if they could live apart from Love. This act of utter rebellion wounded creation at its core. Instead of Love, there was fear; instead of relation, alienation; instead of community, desecration.

Because God is Love, the Parent, Christ, and Spirit remain present and active in, with, and for creation in spite of the rebellion of God’s community-keepers. This active being of Love within and among creation is salvation. God is the saving God who comes to creation in a form it can see, and hear, and touch. Jesus the Christ is Love born to be the true community-keeper whose life, death, and resurrection made a way for all of creation’s wounds to be healed. In Jesus, Love reigns supreme.

Because God is Love, God creates anew by the power of the Spirit. Just as Jesus was compelled by Love to heal creation’s wounded, fearful heart, the Spirit was poured out over all creation to unite all things together again in Love. The Spirit is open-handed Love who reconciles relationships broken by fear, tears down the dividing walls of alienation, and restores all created things to their place in the embrace of Love. In the Spirit, Love brings new life.

Because God is Love, I am. God loves me and empowers me to love God, myself, others, and all creation. Through Jesus Christ and the Spirit, God has invited me and empowered me to play a small part in a fellowship of community-keepers who embody and enact and reveal the healing and new life Love desires for all creation. This fellowship liberates and embraces those who are suffering from the violence of fear, alienation, and desecration and gives it life for the transformation of this violence into peace and justice. They welcome others into their body of unity-in-diversity and are sent out as witnesses to the Love they have seen, felt, and known in order to make their community more complete.

Because God is Love, there is no reason to fear. Creation has hope because God is gathering all things into Love. The perfect communion of God and creation will be made complete.

Mine Eyes Have Seen the Glory

All we say to America is, “Be true to what you said on paper.” If I lived in China or even Russia, or any totalitarian country, maybe I could understand the denial of certain basic First Amendment privileges, because they hadn’t committed themselves to that over there. But somewhere I read of the freedom of assembly. Somewhere I read of the freedom of speech. Somewhere I read of the freedom of the press. Somewhere I read that the greatness of America is the right to protest for right. And so just as I say, we aren’t going to let any dogs or water hoses turn us around, we aren’t going to let any injunction turn us around.

Well, I don’t know what will happen now. We’ve got some difficult days ahead. But it doesn’t matter with me now. Because I’ve been to the mountaintop. And I don’t mind. Like anybody, I would like to live a long life. Longevity has its place. But I’m not concerned about that now. I just want to do God’s will. And He’s allowed me to go up to the mountain. And I’ve looked over. And I’ve seen the promised land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land. And I’m happy, tonight. I’m not worried about anything. I’m not fearing any man. Mine eyes have seen the glory of the coming of the Lord.

Dr. Martin Luther King Jr. :: April 3rd 1968 :: Memphis, TN

Church in the Image of the Cross

Ascending by GilbertCantu

Ascending by GilbertCantu

Because Jesus is fully human, the church is called to affirm humanity, reaching out in attentive, vulnerable love to the whole human family, but especially to those who are poor and hurting. In Christ’s identification with suffering humanity – with a humanity ground under the wheels of the powers and principalities – the church receives its own orientation as those who are called to be with and for the victims of this present age. Bonhoeffer writes, “Christians can and ought to act like Christ: they ought to bear the burdens and sufferings of the neighbor… It must come to the point that the weaknesses, needs, and sins of my neighbor afflict me as if they were my own, in the same way as Christ was afflicted by our sin.” That this bearing of burdens is not simply “religious talk” but refers to concrete action is made clear when Bonhoeffer notes: “The hungry person needs bread, the homeless person needs shelter, the one deprived of rights needs justice, the lonely person needs community, the undisciplined one needs order, and the slave needs freedom. It would be blasphemy against God and our neighbor to leave the hungry unfed while saying that God is closest to those in deepest need.” The bearing of the sins and burdens of others to which Jesus calls the church is nothing less than a concrete imitation of Jesus’s own life, a cruciform life, one that was fundamentally disruptive and that cannot be contained in the categories of religion.

…The church’s identification with those who suffer unveils the fact that the current age, in which the few are on top while the many suffer below, has met its end in Jesus Christ… Christians solidarity with the suffering is a search for Jesus who is hidden in their midst.

…Bonhoeffer is not merely interested in the church being in solidarity with the suffering, but calls the church to actively seek to eliminate the suffering of the poor through an ethics of responsibility with two practices of prophetic ministry: unceasing prayer and action for justice.

…The practices of relocation, reconciliation, and redistribution are constitutive of [John] Perkins’s vision of the church. The church is that community marked by witness to the gospel, the whole gospel. The church’s most appropriate social location then is among the poor in the abandoned places of empire, a location that places the body of Christ in the ideal situation to witness to the whole gospel, which meets the whole needs of the whole person. The prophetic church, as Perkins’s envisions it, is a space in which all people, black and white, poor and rich, can gather and grow from an economy of grace.

Peter Goodwin Heltzel and Christian T. Collins Winn, “Religionless Ecclesiology and the Missional Church,” in Mobilizing for the Common Good: The Lived Theology of John M. Perkins, 108-122.

The God Who Gathers the Outcasts

Thus says the Lord:
Maintain justice, and do what is right,
for soon my salvation will come,
and my deliverance be revealed. Happy is the mortal who does this, the one who holds it fast,
who keeps the sabbath, not profaning it,
and refrains from doing any evil.

Do not let the foreigner joined to the Lord say,
‘The Lord will surely separate me from his people’;
and do not let the eunuch say,
‘I am just a dry tree.’
For thus says the Lord:
To the eunuchs who keep my sabbaths,
who choose the things that please me
and hold fast my covenant,
I will give, in my house and within my walls,
a monument and a name
better than sons and daughters;
I will give them an everlasting name
that shall not be cut off.

And the foreigners who join themselves to the Lord,
to minister to him, to love the name of the Lord,
and to be his servants,
all who keep the sabbath, and do not profane it,
and hold fast my covenant—
these I will bring to my holy mountain,
and make them joyful in my house of prayer;
their burnt-offerings and their sacrifices
will be accepted on my altar;
for my house shall be called a house of prayer
for all peoples.

Thus says the Lord God,
who gathers the outcasts of Israel,
I will gather others to them
besides those already gathered.

Isaiah 56:1-8

The Vision of Oscar Romero: What Romero Says to CCDA and My Vision for Ministry [Part 6]

My vision for ministry has slowly come into focus over the past six or seven years. However, I hold the few pieces of vision I have been able to see very loosely because I want to remain open to God’s call and further clarification. My vision, as I currently see it, is to lead a Christian community development ministry in a rural town somewhere in the southeastern U.S. The notion of Christian community development was developed by John Perkins and focuses on meeting the felt needs of an underdeveloped community through a ministry of relocation, reconciliation, and redistribution.[1] The vision of Oscar Romero coincides well with my vision of Christian community development, but it also challenges this vision in important ways.

Romero’s vision challenges me to ground myself within an established church tradition that provides a structure of support, authority, and teaching. As was seen throughout his ministry and his pastoral letters, Romero was a man of the church – the Roman Catholic Church. His vision cannot be separated from the Catholic Church’s vision set forth by the Second Vatican Council and the Medellin Conference. While he did face criticism and disunity within the church hierarchy, these struggles did not keep him from living out his vision. The idea of submitting to a church tradition creates tension with my congregation-based, Southern Baptist heritage. While I was involved with a United Methodist Church for a few years during college and came to admire the teachings of John Wesley, I was troubled by the UMC hierarchical system. However, in my study of Romero’s life, I have seen how even the most corrupt and resistant hierarchy can be a source of mutual support and encouragement. The key for Romero was in refusing to sacrifice his commitment to the Salvadoran people, especially the poorest among them, in order to protect or appease the hierarchy. Romero’s vision calls me to root myself deeply in a faith tradition that inspires me and complements my vision.

Romero’s vision also deeply challenges my view on suffering. Romero’s context for ministry was full of suffering – murders, kidnappings, and extreme poverty. As a leader of the Easter church, Romero was called to proclaim the hope of resurrection precisely in the most crucified places; he fully expected to suffer in the process. However, he did not simply take on the suffering of others as if the suffering itself was the goal. The suffering Romero expected would come in the form of persecution. Entering into crucified places and exposing the structures of sin would inevitably create a backlash from those who profit from these structures. This distinction between suffering experienced under the oppression of structural sin and the suffering of persecution which comes when those structures are confronted is extremely important, especially when considering how suffering can be said to be “redemptive.” As archbishop, Romero consistently denounced the sins of the Salvadoran government and military which caused extreme suffering. He saw no redemption in the murders, kidnapping, and oppression his people experienced under these structural sins. However, his ministry does reveal how the suffering caused by the proclamation of the gospel of Jesus Christ can be redemptive. Suffering, in this case, may be redemptive but it is not the source or cause of the redemption. The work of redemption is a function of grace, and grace abounds in the very places where suffering due to sin is at its very worst. Suffering can be redemptive only when it opens a person to the redeeming grace of God in the life of a community proclaiming and working towards the hope of full liberation in the reign of God.

Romero never shrank back in the face of suffering. He listened to the people and shared in their sorrow and their grieving. He did not protect himself or attempt to love his people at a distance. Instead, he cherished the solidarity he was able to experience with those under his care. This aspect of Romero’s vision coincides very well with the idea of relocation in the scheme of Christian community development. Perkins describes relocation as “moving into a needy community so that its needs become our own needs.”[2] The goal of relocation is solidarity. As I enter into suffering communities and join in the struggle against the sin at work in those places, I can experience the unity, joy, and hope that come as a result of shared suffering.

Romero called the church to be a sign and instrument of Easter to a specific people at specific time in history. The life of the world and its mass of suffering was not to be overlooked in order to pursue a purely spiritual vocation. Again, this aspect of Romero’s vision coincides well with Perkins’ development model. The ministry of Christian community development begins with the felt needs of a community and partners with the community to meet those needs first. As relationships of trust are established, the deeper, spiritual needs of the community can be addressed.[3] However, Romero’s vision of being the body of Christ in history calls the ministry of Christian community development beyond merely providing solutions to needs – physical or spiritual. Romero’s vision insists on the formation of a faith community centered on the Word of God which operates in the power of the Holy Spirit. The Christian community development principle of reconciliation, defined as being reconciled to God and others through the love and forgiveness of the gospel across all boundaries,[4] points in this direction but does not go far enough. This reconciliation should not be ad hoc, but should be experienced within a worshiping, practicing faith community.

Romero’s vision of the Easter church calls for the proclamation of a gospel that brings good news for the whole person and the whole society. This gospel proclamation should lead to liberation from oppressive sinful structures and an empowerment for living in a restored, new creation life. Christian community development’s notion of redistribution provides the practical content of the liberating gospel proclamation Romero demands. Perkins describes redistribution as “[sharing] with those in need… a sharing of our skills, technology, and educational resources in a way that empowers people to break out of the cycle of poverty.”[5] While faithfully engaged in this work of redistribution, Romero would remind any Christian community development that the mission of the church is first towards God, and, because God has come to save us, the church should go out and boldly proclaim and embody this message of salvation.

As I conclude, it is vital to remember that Oscar Romero never saw his vision completed. However, this was not a problem for Romero because he knew his vision was God’s vision. God would complete the work; he only needed to be obedient to God. In recent times, a prayer has come to be associated with Oscar Romero, even though it has been shown that he did not author it.[6] In any case, it beautifully captures the humble trust in God’s greater work that Romero lived so faithfully. This prayer provides an appropriate conclusion to a paper on Romero’s vision:

It helps, now and then, to step back and take a long view. The kingdom is not only beyond our efforts, it is even beyond our vision. We accomplish in our lifetime only a tiny fraction of the magnificent enterprise that is God’s work. Nothing we do is complete, which is a way of saying that the Kingdom always lies beyond us. No statement says all that could be said. No prayer fully expresses our faith. No confession brings perfection. No pastoral visit brings wholeness. No program accomplishes the Church’s mission. No set of goals and objectives includes everything. This is what we are about. We plant the seeds that one day will grow. We water seeds already planted, knowing that they hold future promise. We lay foundations that will need further development. We provide yeast that produces far beyond our capabilities. We cannot do everything, and there is a sense of liberation in realizing that. This enables us to do something, and to do it very well. It may be incomplete, but it is a beginning, a step along the way, an opportunity for the Lord’s grace to enter and do the rest. We may never see the end results, but that is the difference between the master builder and the worker. We are workers, not master builders; ministers, not messiahs. We are prophets of a future not our own. Amen.[7]


[1] John M. Perkins, Beyond Charity: The Call to Christian Community Development (Grand Rapids, MI: Baker Books, 1993), 30-37.

[2] Perkins, 36.

[3] Perkins, 34.

[4] Perkins, 37.

[5] Perkins, 37.

[6] Scott Wright, Oscar Romero and the Communion of Saints (Maryknoll, NY: Orbis Books, 2009), 154.

[7] Wright, 153-154.

God is in Our Midst

Regardless of what you hear in the news this morning, or what you see on your drive to work, or what your thinking after whatever happened this weekend: God is in our midst. God is dealing wondrously with us. God is restoring all things: the land, the animals, the plants, the people – ALL creation. If you are seeking to know God and are following after Jesus today, this is the story you are walking in right now:

Do not fear, O soil; be glad and rejoice, for the Lord has done great things! Do not fear, you animals of the field, for the pastures of the wilderness are green; the tree bears its fruit, the fig tree and vine give their full yield. O children of Zion, be glad and rejoice in the Lord your God; for he has given the early rain for your vindication, he has poured down for you abundant rain, the early and the later rain, as before. The threshing floors shall be full of grain, the vats shall overflow with wine and oil. I will repay you for the years that the swarming locust has eaten, the hopper, the destroyer, and the cutter, my great army, which I sent against you. You shall eat in plenty and be satisfied, and praise the name of the Lord your God, who has dealt wondrously with you. And my people shall never again be put to shame. You shall know that I am in the midst of Israel, and that I, the Lord, am your God and there is no other. And my people shall never again be put to shame.

Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female slaves, in those days, I will pour out my spirit.

I pray that we – myself included – would have faith in this story, in its Author and Finisher, who has been poured out on us so that we might take up our our parts in this wondrous drama. Amen.