With this being our first Christmas in Britain, we had the opportunity to take part in the Christmas tradition of gathering around the television at 3pm to watch the Queen's Christmas address. What everyone is talking about after this year's address – and what the media is avoiding talking about – is the last part of her speech, where she spoke of the forgiveness of sins that comes through Jesus Christ and her prayer that all would make room in their heart for him.
The various reactions triggered by this are interesting. As I mentioned above, I saw several news reports this morning reviewing the speech, none of which mentioned the last part. But on Twitter and Facebook, I've seen many Christians overflowing with excitement that their Queen would point so clearly to Christ as the hope of the world. While the message itself excites them, of course, the excitement is probably more a result of such a prominent public figure so openly talking about Jesus.
What makes the Queen's speech interesting as well is how it contrasts with a recent speech by Prime Minister David Cameron on the place of Christianity in Britain – she insisting that salvation is found through faith in Jesus, he merely pointing to the role Christianity's values and morals play in shaping British society and his own rather minimal commitment to it.
When I lead the 8:00am service at our church, I sometimes get to pray these words from the Book of Common Prayer:
Almighty and everlasting God...we humbly beseech thee so to dispose and govern the heart of Elizabeth thy servant, our Queen and Governour, that, in all her thoughts, words, and works, she may ever seek thy honour and glory, and study to preserve thy people committed to her charge, in wealth, peace, and godliness.
Having heard her speech, I am glad to know a little more about the faith of the Queen we pray for each week. And we will keep offering these prayers for her, trusting that God will continue to guide and sustain her.
Nicky Gumbel, the vicar of Holy Trinity Brompton in London and perhaps best known for developing the Alpha Course, sat down with former British Prime Minister Tony Blair back in July to ask him a number of questions. Some of them focused on Blair's faith and the intersection of that faith with his political work. Though Blair in these videos is not as articulate as he usually is in public, it's still an interesting interview. Part 1 is embedded here, and you can click through to navigate to parts 2-9.
Any thoughts? I find his answers a little on the ambiguous side, but notwithstanding, I'm impressed that such a prominent figure is willing to sit down and talk about the intersection of faith and public life. (HT: Jon Swales)
Every once in a while, I either come to a point where I feel as if I have nothing to say or I have so much going on in my head that I don't know what to say. In the last few weeks it has been the latter, hence the relative infrequency of posting here.
In the interim, then, I offer this delightfully inflammatory quote from one of the essays in James K. A. Smith's book, The Devil Reads Derrida, as a filler. Personally, I tend to opt for subtle provocation, but since this is a quote, I (somewhat) absolve myself of responsibility for what is said—though, I should add, for the most part I agree with the analysis. This particular essay focuses on some of the arguments in Greg Boyd's, The Myth of a Christian Nation. Let me anticipate what might be going through your mind—ultimately he takes Boyd to task for constructing his arguments on a number of false premises; it is the larger overall points with which he resonates.Smith begins with a brief discussion of some of the evangelical figures who, in the early 1970s, began to make American Christians aware of the fact that they lived with a duality, one that had them altogether focused on redeeming the souls of individuals at the expense of redeeming the rest of the created order. Richard Mouw, for example, "invited evangelicals to take up the Cultural Mandate as a complement to, and expression of, the Great Commission." Only, it didn't quite go as planned.
A funny thing happened on the way to the Capitol. If [people like] Mouw were trying to pull evangelicals back from their isolation out on the pietist end of the pendulum's arc, they didn't likely anticipate the degree to which the pendulum would swing the other way...In fact, evangelicals became such zealous converts to the Cultural Mandate that it has pretty much trumped the Great Commission. Christians leaders spend more time worrying about activist judges, Venezuelan dictators, and constitutional amendments than their evangelical forebears could ever have imagined. Devoting themselves to political strategizing and marshaling the machinations of government, evangelicals have so embraced participation in the 'earthly city' that one wonders whether they've lost their passport to the City of God. Worse yet is the suspicion that evangelicals in America have just collapsed the two, such that the City of God is just downright confused with America as a city set on a hill...[We must denounce] the nationalistic 'idolatry' of American evangelicalism which fuses the kingdom of God with a preferred, made-in-America version of the kingdom of the world, confusing and conflating the cross and the flag (98-99).
As I said above, I agree with the overall point being made, though I would make a few qualifications. However, this is not the time to get into those, lest this turn into something of a tome. Ultimately, what Smith is attempting to bring out is that American evangelicalism is characterized by an over-realized eschatology. One need not look any further than the pervasive rhetoric of superiority, the quasi-divinization of the Founding Fathers (or Reagan, for that matter), and the unquestioning ascent to the supposed biblical principles of the Constitution to see the evidence of this.
By no means should Christians abdicate their responsibilities with respect to the cultural mandate; Smith is not advocating a return to isolationist pietism. Neither is he vilifying America or its principles (nor do I). Instead, this is meant to remind Christians that our citizenship in the Kingdom of God and resultant designation as resident aliens in this world calls us first and foremost to the task of being ambassadors of the King, of being a sign and foretaste of His Kingdom and bearing witness to the rule of our Sovereign Lord over all of creation. It is to this Lord that every knee shall one day bow.I have stirred the pot with the ladle that is Smith (and Boyd) long enough. What do you think?
It is my belief that American evangelicals, first and foremost, lack a true understanding of the Bible and Biblical principles. When it comes to making decisions about politics, about justice, about our time and our money, too often we lack a foundational understanding of scripture, of the Good News of the Gospel, and of the historical story of the Bible – creation, fall, and redemption.So many evangelicals in America have bought into our nation’s consumer mentality and end up in church so that they may simply receive from God. If we examine the worship songs that are so often sung, this becomes glaringly apparent. They seem to center on “me” and “my needs” and thanking God for all He has given us and has done for us rather than reflecting what worship ought to center on, the character and nature of an amazing, sovereign God. Worship should be that, worship – adoration of a perfect and holy God.Likewise, too many evangelical pastors wish to pacify and promote simple happiness or success. For example, one popular evangelical church in the city in which I live states their mission is to “seek to empower impossibly great lives.” I am not sure such self promotion and such self-empowerment has anything to do with the truth of the Gospel. (Actually, I am fairly certain it does not!). Joel Osteen suggests his mission is to promote our “best life now.” These are simply two of many of today’s evangelicals with broad influence.James in his epistle, chapter one, is very specific in regard to what it looks like to be a Christian. He states in verse 27, “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained form the world.” It is clear, when we look through the context of the Scriptures, that we are to help those who cannot help themselves, and even as Jesus did, help those who, in many cases, chose not to help themselves (prostitutes, tax collectors, and myriad other scoundrels to be sure). Micah 6:8 suggests, “He has told you, O man, what is good and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God.”As evangelicals seek to understand the Gospel, truth, and justice, the promotion of God’s kingdom here on earth will certainly be a by-product. Better understanding redemption and grace will enable evangelicals to rightly discern truth as it pertains to our responsibilities in the political and social realm.
Wiens' understanding of the holistic, transformational power of the Gospel is what stands out so pertinently here. He is exactly right to note that this is what is missing from American evangelicalism, and that if good and helpful engagement with politics is ever to happen, a renewed heart is the precursor.
We stand today on the other side of what has been called a watershed cultural breakthrough in American history. Time and time again in the last few days we have been reminded that in this election we are witnesses to the unfolding of a great moment on this road of history.
With all that has been going on, I sat for a moment and thought about the things that have happened in my short lifetime, major events that have shaped the world's history and subsequently its future. Though I was too young at the time to remember it well, it was during my lifetime that Communism collapsed and the Berlin Wall was toppled. 9/11, of course, is an event forever etched on my memory (and the memory of most everyone alive today). I also will not forget the launch of the Iraq War, the horrific tragedies in Sudan and Zimbabwe that have left those countries in shambles, and now the election of the first black president of the United States.It begs the question—why do we remember these things so well? In one sense, there does not seem to be a reason; the epistle of James reminds us that our life is remarkably short, a mist that appears for a moment and then vanishes again (James 4:14). We could quite easily adopt a posture of indifference, fixing our eyes on the end of history and the return of Christ and negating the significance of any historical events in doing so. What we see and the context we live in now are all temporal.But there is something of a tension here, for Scripture also exhorts us to remember our history, and puts a great emphasis on doing so. The story of redemption is one that is to be passed down from generation to generation, and we are to recall the glorious deeds and wonders of the Lord (Ps. 78:1-4). As I mentioned in a brief post about eschatology a few weeks ago, we do not look only to what happens at the end, but we look at where history is going and to what end it is directed.I think it quickly becomes clear that our emphasis must lie on remembering our history. For while it is true that we eagerly anticipate the return of our Lord and Savior Jesus Christ and the consummation of His Kingdom, we also live with the knowledge that the Kingdom has already come and that we as His people are intimately involved in the redemptive story that has been and continues to be woven through history. As we acknowledge God’s sovereignty over all of creation and all of history, we must proclaim not only His deeds recorded in Scripture, but also the wonders He has worked in history up to his very day. This means also that we look for His guiding hand in the events of history that we ourselves are witness to.Further, although the limitations of our humanity do not always allow us to see it, we must realize that everything in history is accomplished so that God’s name is glorified. In the study of history we are brought face to face with a great deal of injustice and oppression, and see firsthand the dreadful consequences of sin and evil. While the existence of a perfect and good God and the presence of sin in this world seem irreconcilable to so many, we must confess His sovereignty and recognize the gulf that exists between us as created beings and God, the Creator. Some things are not given us to know, and by faith we believe that God works all things for our good (Job 38:1-41:34, Is. 55:8-11, Rom. 8:28).How do we interpret the election of Barack Obama to the office of president? How do we see God’s guiding hand in that process? While we know that the Lord places those in authority whom He wishes to (Rom. 13:1), we also know that those in authority may not necessarily seek His glory first and foremost. Human nature only allows hindsight to be 20/20 (and even that is not always true), and so it may be years before we see why God has directed history to unfold in this way. And yet, while it may be difficult for us at this point to see the plans of God in the coming years for this country, we rest unwaveringly in the knowledge and faith that He is enthroned over all (Ps. 103:19).Maintaining an historical consciousness can be a difficult venture; in doing so we are often prone to romanticizing that history and losing our grip on the truth or misunderstanding its significance. Even more difficult, perhaps, is trying to grasp the significance of the events that unfold in our time. But there is one point of orientation that will always keep our perspective rightly focused as we travel down this road of history—understanding that history is more rightly called His-story. If our conception of history begins and ends with the knowledge that God alone directs history to His end and for His glory, we have set ourselves on the right trajectory.
Tomorrow is Election Day here in the United States. For the last year, politics have been at the forefront of the news, and we have faced an onslaught of rhetoric from both sides. As would be expected, many Christians have been giving their thoughts and perspectives on government and politics. However, I have been deeply troubled by the lack of faith apparent in these discussions, and the degree of hope placed in politicians and the political process instead of God. Having wanted to respond to this for some time now, I have struggled with how to do so in a manner that conveys respect, integrity, and wisdom. Last night, I decided that the best way to address this election and to offer some things to think about in the midst of it was to turn to the source of all wisdom and truth—the Word of God.
Remember first that God alone is sovereign. He created all that there is (Gen. 1:1). He is the great King over all the earth, reigning over the nations on His holy throne (Ps. 47:7-8). With God enthroned, let the earth rejoice, let the heavens proclaim His righteousness, and all people see His glory (Ps. 97:1-6). God has set His Son, Jesus Christ, as His right hand that in everything He might be preeminent (Col. 1:15-20). Let us not place our hope in any government or any leader, because it is Jesus Christ alone on whose shoulders the government rests; He is the Wonderful Counselor, Mighty God, Everlasting Father, and the Prince of Peace, and only His government shall have no end. It is only the peace, justice, and righteousness brought through His reign that will continue forever (Is. 9:6-7).We cannot look back on history and deny that the Lord has shown His great faithfulness to us (Lam. 3:22-24), nor can we do so tomorrow when a new president is elected. The Lord’s mercy, love, and covenant faithfulness are so great that He demands we worship none other than Him (Ex. 20:3). To worship Him alone, to obey His law, and to serve Him in all we do is the greatest command He has given us (Deut. 6). However, I think that during this last year we have lost sight of that. We have forgotten God’s mercy and we have let go of our trust in Him, questioning His sovereignty. When we do so, we ought to recall the Lord’s powerful response to Job when he questioned God, and remember that we have no right to question Him simply because we do not understand why He does certain things or allows certain things to pass (Job 38:1-41:34). Our God is so far above us that His judgments are unsearchable, and we do not know His mind (Rom. 11:33-36). All things unfold according to His will, including which authorities are established to rule on earth (Rom 13:1).When we talk about and participate in government and politics, we need to do so not resting on the beliefs and values of our culture and society, because the Lord has made foolish the wisdom of this world (1 Cor. 1:20). We must look to the Lord wisdom, for only there is true understanding found (Prov. 2:6-15). Before we engage in our civic responsibilities, let us be transformed by the renewing of our minds (Rom 12:2), and lean not on our own understanding (Prov. 3:5-6).Should we trust in the things of this world? No, for only the wisdom of God will endure. We know that the grass will wither and the flowers fade, but the Word of our God will stand forever (Is. 40:8). God has given all authority to Christ, and He will make the kingdoms of this earth pass away (Ps. 2:8-9). Indeed, the whole world in its present form is passing away (1 Cor. 7:31). So we have no reason to worry, because all things are under God’s control (Matt. 6:25-34), and He knows the plans He has for us (Jer. 29:11). Further, we need to remember that like Christ, we are not of this world (John 17:16) and that His Kingdom, to which we belong, is also not of this world (John 18:36). Because we are first and foremost citizens of the household of God, built on the cornerstone that is Christ (Eph. 2:19-20), let us remember that we are a holy people, aliens and strangers in this world (1 Pet. 2:9-11). As such, we must not love this world, but do the will of God (1 John 2:15-17).We have great reason to rejoice, because God so loved the world that He sent His Son to redeem those who believe in Him, and to save the world through Him (John 3:16-17). Because of his love for us, we know with certainty that in all things, even matters of government and politics, he works for the good of those who love Him (Rom. 8:28). What greater hope can we have than in knowing that if God is for us, no one can be against us (Rom 8:31)?Certainly, we are called to be the light of the world (Matt. 5:14-16), and we are to make known the truth of the gospel and the sovereign rule of Jesus Christ in all of life, even as we are involved in the political process (Matt. 28:16-20, Acts 1:8, 2 Cor. 4:1-6). We cannot let our voice be silent. In that knowledge, let us arm ourselves with truth, righteousness, the gospel of peace, faith, salvation, and the Word of God and so equip ourselves to live in this world and to stand for the truth (Eph. 6:10-20). As we do so, let us set our minds on things above (Col 3:1-2), and look forward eagerly to the coming of our Lord Jesus Christ (2 Pet. 3:13). In that glorious day God will dwell with His people, the old order of things will pass away, and all tears will be wiped away from our eyes (Rev. 21:1-4).Resting on the promises of God, we live with hearts that are always joyful, continually in prayer, and giving thanks to God in all things (1 Thess. 5:16-18). May our hearts trust in God who alone is our refuge (Ps. 62:8). Above all, remember that we do not serve John McCain and Sarah Palin or Barack Obama and Joe Biden; we do not serve the Republican or Democratic Party; we do not serve a set of documents or a nation. But let us proclaim aloud with Joshua, “As for me and my house, we will serve the Lord!” (Josh. 24:15).
In the spirit of changing things up a bit, I offer something of a series of "mini-posts." These are a little less serious than some of my other posts, and I thought a random compilation of different subjects would be an interesting read. So here are a number of things that have come to my attention or I have been thinking about recently.
• There will be a federal election in Canada on October 14. What is nice about the Canadian political system is that not having set election dates means there will only be two short months of campaigning, and not the year and a half we will have seen here in the US by the time the election finally comes. Although I am not currently living in Canada I am still a citizen, and because this is a fairly important election I want to vote. However, I went to the Elections Canada website and after answering a short questionnaire determining my eligibility, was informed that I could not vote. Here is why:
Based on your answer, you do not qualify to vote under the Special Voting Rules as a Canadian citizen residing outside Canada. To qualify to vote, you must intend to return to Canada to resume residence in the future. - Reference: Paragraph 222(1)(c), Canada Elections Act
I was disappointed to read that because I cannot say with any confidence that I intend to return to Canada to resume residence there. I have learned well the futility of making such broad plans for the future, opting instead to wait for God's will to be revealed (Prov. 16:9, James 4:13-15). I have made no plans about where I will eventually find myself living. Perhaps God will lead us to a calling in Canada, but I cannot say that with certainty, and to answer the question on the website in the affirmative would not be truthful.
• I was pointed to an article in the Hamilton Spectator about a group of people that I know by extension who have decided to live together in what they are calling an "intentional community." Read the article here. It is an interesting take on how to build community. As I see it, they are seeking to model the type of community described in Acts 2:42-47. I appreciate their motives, but at the same it reminds me again of how individualistic our society has become--so much that we are looking for intentional ways to build community. It should be something natural. Nonetheless, perhaps their efforts in that neighborhood of Hamilton will produce a renewal of the biblical notion of community in that particular context (HT: David Koyzis).• Springboarding off this and this, I have long been averse to the idea that your home is strictly a private place. Again, as I stated in my earlier posts linked to above, welcoming people into your home is to welcome them into an intimate relationship, and is an exceedingly important part of our ministry both to fellow believers and to our neighbors. Envisioning our homes as a private little shelter or domain where few people are permitted to enter or become familiar with is nothing less than a complete concession to cultural individualism and isolation. You should be free to go to a friend's house uninvited and be welcomed into that home (there are, naturally, exceptions to this). Likewise, your home should be ready and willing to receive guests. The Bible is full of examples of the importance of letting friends and strangers into your home. As God himself welcomes people freely into his house and into fellowship with him, so should our homes reflect this openness.• I have to pay for health insurance now, something I have never had to do before. Aside from the fact that I do not like this, it makes me consistently worried that there is something physically wrong with me. While I note this with a tinge of humor, it is, in fact, something I worry about somewhat regularly.• Some day, I would love to attend an event like the Toronto International Film Festival and catch a better glimpse of the massive international film community. I typically like non-Hollywood movies. Not to generalize, of course--I realize Hollywood has produced some excellent films, and there are a lot of very poor non-Hollywood films as well. Still, a good number of my favorite films come from more independent and international sources because these films seem to have far more authenticity, depth, and insight than your standard Hollywood film. For instance, recently I watched the film,The Italian. I thought it was excellent for a number of different reasons. A film staged in a foreign setting is best done by people from that culture and in that language. The story was also very good, as was the acting. It is also very real and invites you into the life of the lead character, something that is often lacking of Hollywood movies.• There is something very interesting to me about national anthems. When you listen to them, especially if they are performed well, they have a very unique ability to stir up emotion and pride, even if you are not from whatever country the anthem belongs to. Recently I have listened to a number of different anthems, and found them all to be particularly powerful. The most poignant example I have come across is the national anthem of Russia (Государственный гимн Российской Федерации). I realize it is a throwback to the old Soviet anthem, but that does not change the fact that it is a powerful and dramatic song. You can see how music like that stirs up pride in one's country. Have a listen to it by clicking here. There are more excellent national hymns out there. What are some of your favorites?Now I have said in one longer post what might have been said in four or five others short posts. I thought that I might as well get it all down while it was in my head instead of trying to compose separate posts later. Thoughts, comments, or interactions on any of these things?
Recently, I have been discussing European culture and civilization to some degree, particularly focusing on its historical ties to Christianity and recent divergence (and even apparent aversion) to it. The other day I stumbled across an interesting study conducted by the Uppsala Institute for Diaconal and Social Studies, which I think is affiliated with the Church of Sweden and Uppsala University. One of the researchers, Ninna Edgardh Beckman, contributed a piece to that document on the relationship of religion and welfare in Europe (I apologize, but cannot find the document online anymore). As part of her introductory remarks, she says the following:
The first observation is that welfare reveals the historic influence of the Christian churches. It is impossible to tell the history of any aspect of welfare--of medicine, of poor relief or of education--in Europe, without taking into account the history of the Christian churches. Through their teaching and practice they have all, in various ways, contributed to the aforementioned European understanding of solidarity and social responsibility and also to the actual formation of the different types of welfare systems that prevail in Europe.
She goes on to note that in several European languages, the word for welfare is actually very closely tied to the word "providence." Semantics, however, is secondary, and she further observes that "the degree to which the historic influence of the churches still makes its imprint, in spite of alleged secularity [is striking]...our present welfare states are the products of long and close relationships between church and state all over Europe." This further bolsters the point I have been drawing out in a number of my posts. Despite the occasional European tendency to historical amnesia (conscious or otherwise), especially in regards to religious matters, this demonstrates clearly the influence of the Church over society, and in a positive way.
You may debate the legitimacy of the modern welfare state, and that is fine. That is not the point here. Instead, the point is that historically the Church has been faithful in fulfilling its obligation to "look after orphans and widows in their distress." Yet, as Beckman later notes in her research, the failure of the Church to continue this task into the modern age is evident as the modern welfare state has grown into an all-encompassing government subsidiary. Granted, her finding is reported much more objectively than I have stated here. The rapid decline of the presence of the Church in Europe has not helped either, requiring something other than itself to take up the task. I think it is quite obvious that this has become a burden far too large for any sort of government to bear.With the disappearance of the Church, it seems as if it would be natural for the state to take up where it had left off, especially considering how closely the two were wed historically. As I alluded to above, it is easy to criticize the welfare state for what it is, but I think it is a natural progression. With both entities occupying a sort of ultimate place in the culture and society it only makes sense that when one no longer remains in that position, the other will move in to take over that role as well. That is not a justification for its existence, merely and observation. To expect Europe to merely shed the welfare mentality is unrealistic, as well as unfair. Economics is a field in which I claim no expertise, but I do know there is not a "one-size-fits-all" solution to various problems.Also, this is not to blame the Church for the way European culture has changed in recent history. I will not deny that in some ways blame can be cast in that direction, but I do not highlight this in order to point fingers; I think instead we ought to look ahead. So then, I can say with confidence that one place to start is for the Church to reclaim its mission in its entirety, and to once again practice the religion that our God and Father accepts as pure and faultless (James 1:27). If we want to talk about real cultural revolution, this is where it needs to begin.
