Living Out of Context
April 27, 2019 Leave a comment
A recent Twitter conversation offers some insight into the thinking of many.
Background: a presidential candidate presents himself as Christian and gay. A Twitter post highlighting this candidate was replied to by a well-known religious figure (XYZ). The reply stated unequivocally that you cannot be Christian and gay. (I am purposely leaving out the names (and politics) involved because there is a greater issue going on here. Politics adds another level of misanthropy to an already contentious and serious issue lurking beneath.)
In a reply to XYZ’s censuring Twitter post, a gay man (rainbow flag tagged) replied:
“Jesus NEVER SAID ONE WORD about being gay He did however warn us about false prophets – like XYZ.”
After reading many similar replies over the past two years the selective blind-men and the elephant thinking behind such responses goes something like this: Jesus the Progressive revolutionary showed up one day to bring about change we can believe in. God’s initial project – keeping the Law – was too off-putting and not inclusive. Besides, there are no more animal sacrifices the Law required. Jesus deemed the project a failure. And so, he rejected that plan and began a new one of love, grace and mercy, of inclusion and diversity. To make his point Jesus had to kick some butt, the butt of those who judge and of hypocrites (since man is the measure of all things and feelings are truth). And because of the new radical program imparted by Jesus, Biblical accounts like the account of Sodom and Gomorrah therefore must be revised to fit the new narrative: God’s fire and brimstone judgement was not brought on by the attempted homosexual rape of Lot’s guests but due to people not being welcoming and inclusive. Does this sound familiar?
As I have witnessed time and again, the standard replies from gays and social justice warriors (SJWs) on Twitter (as evidenced above) is that Jesus, as Condemner, did not mention homosexuality and therefore gave it a pass. This way of thinking, of course, is not inclusive (except in revisionist form) of all that happened before Jesus showed up, nor of the whole of Scripture and its narrative of the Enduring Context. These gays and SJWs live out of context.
Though the gospel accounts record Jesus saying that he did not come to abolish the Law and the Prophets but came to fulfill them (Matt. 5:17), it seems that many today think that Jesus did abolish the Law and the Prophets in effect. They understand the gospels as Jesus freeing people from the letter of the Law and offering a more human (read liberal) way of living apart from the Law. They posit a contrast between the (negative) Jews who sought to please God by keeping the Law and the (positive) Jesus who they believe taught that you can only please God by having faith and love. The law-following Jews, stereotyped, are seen as rigid and obsessed with the Law the many deem antiquated. Jesus is seen as modern, flexible and love obsessed. Jesus’ encounters with the Pharisees is brought up as the example of this contrast.
The Pharisees were devout men who sought to keep the letter of the law. Jesus did not upbraid them for doing so. Rather, he challenged their keeping the spirit of the Law, their intentionality. And, it would be wrong to superimpose the understanding of the Law held by the Pharisees onto all Judaism at the time of Jesus. The Pharisees were among several religious groups at that time. Each held their own interpretation of the Law. It would be equally wrong to interpret Jesus’ encounters with the Pharisees as his rejection of the Law and his replacing it with love.
When the Pharisees test Jesus “Teacher, which commandment in the law is the greatest?” Jesus summarizes all of the commandments with words from the book of the law, the Torah’s Deuteronomy (6:5): Love the LORD your God with all your heart and with all your soul and with all your strength. And, from Leviticus (19:18): ‘Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the LORD.
The gospel writer Matthew, whose account was intended for a Jewish audience, recorded Jesus’ the above encounter with the scribes (Matt. 22:34-40). His record of the Sermon on the mount is all about Jesus infusing the Law and Prophets with its intended meaning: to create a people who would represent the true humanity to the world.
When Jesus says, “You’ve heard that it was said…” Jesus is not contradicting the Torah. Jesus was providing a radical interpretation of its meaning and effect – to produce righteousness and life in his kingdom on earth. Jesus ends his sermon with “Be perfect, therefore, as your father in heaven is perfect.” (Matt. 5:48)
Like Matthew, the Apostle Paul, a scholar of the law, was keen to present the gospel within the context and continuity of the law and the prophets. He strove to make it clear what the law was intended for and not intended for. Early on Paul was adamant to write that the law was not what declared us righteous or gave us life or the promises of God (Rom. 4:13). He wrote to the church in Galatia in this regard and to admonish them (and Peter’s recent behavior) regarding the Law’s matter of circumcision, Gentile believers and being in the Messiah. He states that his law-keeping heritage is not what produces what is freely offered by the One Who is Faithful to the Law and its promises:
“We are Jews by birth, not “Gentile sinners”. But we know that a person is not declared “righteous” by works of the Jewish law, but through the faithfulness of Jesus the Messiah.” (Gal. 3:15)
Later in the same passage, he writes of the law’s purpose:
Before this faithfulness arrived, we were kept under guard by the law, in close confinement until the coming faithfulness should be revealed. Thus the law was like a babysitter for us, looking after us until the coming of the Messiah, so that we might be given covenant membership on the basis of faithfulness. (Ga. 3: 23-24)
Earlier, Paul writes of the law, the babysitter, keeping him in line with God’s intention:
Let me explain it like this. Through the law I died to the law, so that I might live to God. I have been crucified with the Messiah. I am, however, alive – but it isn’t me any longer; it’s the Messiah who lives in me. And the life I do still live in the flesh, I live by the faithfulness of God. (Gal. 3: 19-20)
And…
Let me put it like this. As long as the heir is a child, he is no different than a slave –even if, in fact, he is master of everything! He is kept under guardians and stewards until the time set by his father.
When we were children (babysat children), we were kept in “slavery” under the “elements of the world.” But when the fulness of time arrived, God sent his son, born of a woman, born under the law, so that he might redeem those under the law, so that we might receive the adoption of sons. (Gal. 4: 1-5).
Pauls’ letter to the church at Rome is an explanation of the gospel of Jesus Christ by means of its coherence with and continuity of the Old Testament. Paul writes, as above, that the Law was given to God’s people to shepherd them until an Israelite would one day come and completely obey the perfect law of the Lord (Rom. 5:18). Out of God’s righteousness, his covenant faithfulness, came Jesus, the Messiah, who obeyed his Father perfectly. Pauls’ letter to the church in Rome goes into great detail about the righteousness of God – his faithfulness to the covenants he made, as recorded in the Torah. God’s law would be fulfilled by God’s covenant. The reason God made a covenant with Abraham was to undo the sin of Adam and its effects, as revealed by the law. The law babysat those who received the covenant, keeping them in line with God’s promises until the Faithful One appeared and rescued the world.
Returning to the opening conversation, it is important to note that Jesus came to his people Israel. He spoke in the context of what they knew: the law and prophets. He did not speak to pagan issues such as idol worship and homosexuality. The law forbade that behavior. The Jews in Jesus day were well aware of this. Jesus commissioned Paul as “apostle of the gentiles” (Rom. 11:13). Paul did speak to those issues. Maybe that’s why many today reject Paul’s writings and choose an ends-justifying-the-means lawlessness.
In summary, if one hangs their hat on a just few chosen words of Jesus that justifies their worldview, then God’s worldview[i] as recorded in the Law and the Prophets and continued in the New Testament is meaningless to them. They are living out of context, just like the prodigal son.
I am reminded of what Grace said at the end of the goings on in C.S. Lewis’ That Hideous Strength:
“Those who call for Nonsense will find that it comes.”
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[i] We read in Genesis that God created heaven and earth. It was to be a His temple. Images of God – humans – were placed in the temple. Humans were to tend to it. Humans failed. The garden, the temple, became despoiled by sin. The law would not only act as Israel’s guardian but also the guardian of creation. If humans mess up, the creation is hurt.
Abraham was chosen to undo the sin of Adam. To make this happen, God promised him descendants as many as the stars and a tract of land. His descendants would be the caretakers of that smaller garden. Israel failed as the true humanity. They could not keep the law. They went into exile.
A Savior came to rescue the world. The kingdom of God on earth was initiated. The church was founded with the giving of the Holy Spirit into the likes of Peter, fallible humans. The church was created to reveal the true humanity to the world. The image of God would be restored in humans. Humanity and creation are to be redeemed as the church awaits the appearing of the Lord and final redemption.
God dwells with man in the New Heaven and New Earth. The law of the land: justice, righteousness and peace. There will be no, “Jesus NEVER SAID ONE WORD about …” It will be UNDERSTOOD.
And Nothing but the Whole Elephant
October 1, 2017 Leave a comment
Jesus said to them, “If the world hates you, know that it hated me before you. If you were from this world, the world would be fond of its own. But the world hates you for this reason: that you’re not from the world. No: I chose you out of the world.” John’s gospel account 15: 18-19
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From the many conversations I have had on Twitter, the word on the street is that “God is love and is all about love. We love, so we are doing what God accepts.” So, where does the world’s hate come in?
The hate spoken of in John’s gospel is generated by a protection of one’s place in the world against “outsiders”. Over and over again I have had that hatred and vitriol directed at me on Twitter. I cannot show you the Tweet replies. They are vulgar and pernicious. The replies come from a place beneath this world.
The hate-filled replies occur when I say something other than what is considered loving by those protecting their place in the world. Replies are derived from a worldview. And, one’s worldview depends on whether you accept being called out of this world knowing that that those in the world will hate you or if you are in this world for its approbation:
Called-Out Ones worldview: “For God so loved the world, that He gave…”
Social Justice Warrior (SJW) worldview: “For the world so loved me, when I…”
In order to make the world-accepted SJW worldview sustainable, mainstream churches create a Jesus who is palatable, marketable, consumable and renewable. The ministers do this by parsing Scripture into love notes. Their resultant Scripture messages, whether in a sermon or in a blog or on Twitter, remind me of a bag Valentine Sweethearts – candy hearts.
These churches promote “inclusion” because in a consumer-driven society, choice of how you live, choice of what you accept and who you accept, choice of right and wrong-choice becomes the ultimate approbation in this world.
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Coming to a church near you: a populist theology which promotes the acceptance of the gay lifestyle, universal health care and illegal immigration all as works of Christian charity from the pulpits of body-of-Christ-divisive politics (race, gender, class, sexuality, etc.). This populist theology uses the high-sounding term “social justice” so as to neutralize detractor’s objections and to force a consensus, a groupthink around the premise of political correctness redefined as God’s love.
I encounter this populist theology every day now. If you are on Twitter “fighting the good fight”, you may receive the same replies from Catholics that I did. They go something like this:
1. “God is love. I know many committed gay couples who love each other.”
2. “Jesus never talked about sexuality or homosexuality, therefore it is a non-issue. If Jesus was concerned about homosexuality he would have said something.”
3. “Jesus is about loving your neighbor. Jesus is not judgmental. Jesus is fully accepting, inclusive. He’s about loving the homosexual. Who are we to judge?” (from Pope Francis’, “Who am I to judge?”).
4. “Loving your neighbor means universal healthcare. You are not charitable if you are against universal healthcare. You must be a Conservative who hates people.”
5. “Jesus and Paul are not the same. Jesus is love and Paul is rules. Jesus is universal love. Paul, on the other hand, is a picayune fundamentalist and fundamentalists are authoritarians. Jesus would say “Live, love, eat, pray and let live.”
6. “Jesus is social justice. He talked about helping the poor. Dorothy Day is a hero. Many of our heroes are beatified saints, saints who did good deeds while alive. Jesus demands good works from us. “Faith without works is dead”.”
7. “Women are talking in church. Women are being ordained. Scripture is being updated and should be inclusive of homosexuality, as well.”
My first thought when I encountered these replies: “The Catholic church has done great harm to its charges by not teaching the whole of Scripture, the whole council of God.” Scripture has been defined down to a constructed abstraction of Jesus’ words.
One of the main reasons the populist theology has taken root in the Catholic and all (yes, all) of the mainline churches, I believe, is the lack of Scripture knowledge coupled with a deficit of personal faith-history. Deism is pervasive in the church: “God and His Word are far away from reality and not relevant to what I am experiencing”; “You don’t understand same-sex attraction. You can’t change me so, accept me for what I am.”
Post-modernist pop-theologians rightly question history and what has been passed down through millennia but without a sufficient regard for and knowledge of the discipline of the study of history – factual non-repeatable events. Their pick-and-choose history approach leads to utter confusion about who Jesus is, what happened the first century and to whether or not Jesus even existed. I have witnessed such dissociative history making on Twitter. Such groping at history and at Scripture reminds me of the Indian parable of the blind men and the elephant: each of the blind men encounter a different part of the elephant (trunk, tail, etc.) and then return home and proceed to project their ‘understanding’ of the elephant as the elephant while claiming the other five blind men must be mistaken.
Populist theology also has historical Leftist ties (“Unconstrained vision” is the term used by Economist Thomas Sowell to define the philosophy of the Left). Political philosopher Jean-Jacque Rousseau wrote, “man is born free, but is everywhere in chains.” Another philosopher, Marquis de Condorcet, believed that men in their natural state with a “natural inclination” would seek out the social good. For them, man’s nature was not the problem. Rather, institutions needed to be reformed so that man’s better nature would come out. Hence, pop-theology presses for reforms: the church must be reformed to help men to realize their better nature. “We are so much smarter now,” is the inference.
Enter the church’s “social justice” moment. And the “social justice” proffered is done under the guise of the common good but it is in reality a narrowing of focus down to subjective individual rights and individual happiness, in parallel with what is happening politically in Europe and the U.S. currently. The “common” part of their “common good” are those who share the same self-directed interests. Others must conform to their self-interests for the common good.
My second thought after reading the above replies: “It is time for another reformation – putting the Bible (again) into people’s hands and teaching them how to read it for themselves.”
It would seem that many of the above respondents view Scripture through the lens of a post-modern Epicurean Catholic world view, a worldview which replaces historical narrative (in this case, derived from the “faith once delivered”) with a relevant “social gospel” or populist theology promulgated as authentic Christianity. And with little knowledge of Scripture many Catholics are ‘falling’ for what they have been taught by the top-down government and media of the Catholic church and its social justice-primed priesthood.
When they do (see replies above) they end up with a Jesus who is fantasy blend of Dorothy Day, Ghandi, Mr. Rogers and a Democrat with a Jesus bleeding heart – an ends-justifies-the-means person. In other words, they end up not with a literal historical Jesus, but rather a figurative Jesus and one disposed to making you and your world feel good about doting on yourself. And, if you can get other people to dish out love and charity and “understanding” and, most importantly, cash, then you have done right by pseudo-Jesus.
Every self-designated Catholic I have encountered on Twitter appears to know little or nothing of Scripture. For them, it seems, raw Scripture, ‘unrefined’ by the Catholic priesthood, seems to be tied to evangelicals who are considered fundamentalists and therefore, presumptively, not connected with their Jesus’ all-assuming love. What they know and repeat is what a priest or Jesuit tells them, and their reply is usually about social justice, a catch-all for not being judged but for being loved.
Without making this post too long, here are some of my quick replies to the above points. Feel welcome to add yours in the comment section below.
1. The plea bargaining “God is Love” defense is foiled when you define love, not in terms of codependence and sexuality, but as desiring the ultimate good for another. This of course leads to a definition of what is good. I reply with Jesus’s request of the Father, “Set them apart for yourself in the truth; your word is truth.” (John 17:17)
2. When someone says that Jesus never talked about homosexuality I remind them that Jesus’s mission was to the lost sheep of Israel, the ones who were supposed to be “a light to the Gentiles”. The Israelites knew the law, the Torah. The law forbids homosexuality. This was common knowledge in the first century. Jesus did not need to repeat it. Paul, on the other hand, an apostle to the Gentiles did need to speak about the matter (e.g., Rome, Ephesus, etc. had temples to pagan gods which involved all manner of sexual immorality.)
3. Here we have justification by plea bargain. Jesus prays for his own that they will be sanctified, separate – taken “out of the world” worldview.
4. If you know Scripture then you know that Jesus did not heal everyone in the world during his earthly time. He told us that we can do the same and greater things than he has done when filled with the spirit. Beyond the fact of outright healing, there is the matter of personal healthcare. Universal healthcare replaces a person’s personal responsibility for their health with a non-caring impersonal government bureaucracy. This costly tax-payer bureaucracy will need to control your behavior, your paycheck and the doctor’s practice to control costs. As such, it is loving to not desire socialized coverage.
5. When I hear someone say that Jesus is Gospel and Paul is not relevant I remind them that Jesus met Paul on the road to Damascus. In the fullness of time Jesus encountered Paul. I remind them that Paul right then and there became an eyewitness of Jesus and therefore an apostle. I remind them that Jesus sent Paul to be Jesus to the Gentiles – the heathen, the pagans, the unclean. I tell them that Paul wrote the theology of the newly established Kingdom of God on earth in his letters to the infant churches.
6. I remind them that the gospel is “Jesus is Lord”. All else falls in line and in order under this proviso: salvation, sanctification (called out of the world) and then social gospel (to affect the world under the direction of the Kingdom’s Lord.)
When Jesus tells the rich man “Sell all you have and give it to the poor” we understand the means to the rich man’s salvation: renunciation of his coveting relationship of wealth- a relationship which came between Jesus and the rich man, sanctification (separation from the love of his money and the hold it had on him) and then faith with works – a complete detachment from self-preservation- giving his wealth to the poor, a product of the new Kingdom focus.
7. Women vs. gay acceptance and Scripture: I remind them that there is a difference between culturally defined and morally defined. There is a difference between cultural practice and culturally-imposed taboos and doctrinal principles and God-directed temperantia-God’s ordered structure for the being of man. Paul wrote about the former in his letters to the church at Corinth. Anything perceived as ambiguous was directed back to a person’s Holy-Spirit directed conscious.
It is no secret that the Evil One’s mission from the very beginning is to ask, “Did God really say you couldn’t…?”
Pop-theology proposes to modernize and conform the church to be a welcoming inclusive place for whatever the prevailing winds of PC doctrine bring to the church’s door step. Be it known: the called-out ones – the ecclesia – will remain faithful under the Lordship of Jesus. The churches that wallow in the world will have their candlestick taken away. In the dark their mutual admiration society will be left grappling with elephant parts.
Added 10-4-17:
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Filed under Christianity, Homosexuality, LGBT, Political Commentary, The Church Tagged with Catholic Church, Christianity, church, Homosexuality, LGBT, Liberalism, post-modernism