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Bo Sanders: Public Theology

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supernatural

Conspiracy and Christians

Does belief in the resurrection make one more susceptible to conspiracy theories? I was recently asked this questions and have been giving it a lot of thought.

I want to say no – but not for the reason that you might think.

First of all it needs to be said that Jesus’ trial is conspiratorial.

But that is not where Christians get the conspiratorial thinking. That comes from passages like Ephesians 6:12 where Paul talks about unseen realms and powers beyond our view that maneuver behind the scenes:

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.[1]

It is this belief in unseen realms and in spiritually dark forces that make Christians susceptible to conspiracy theories.

It come comes holding to a pre-modern cosmology of the 3-tiered universe with heaven being a realm above and hell below. That cosmology comes with an embedded metaphysic – an explanation of the universe beyond what you can see, and touch, and explain or even understand.

The most helpful thing that I try to get protestants to understand is that we actually do this to catholic believers. Protestants historically have accused Catholics of being superstitious. Catholics are not superstitious, the have a different metaphysic.

You see this in the Reformation controversy over transubstantiation vs a ‘real presence’ understanding from people like Luther. This is why priests who sexually abuse can’t be simply defrocked – it is because of their understanding of priesthood where the person (like the bread and wine in communion) is actually ontologically changed (altered) into something else while retaining the form or appearance that it had previously. It is substantially changed (substance).

Well protestant Christians have a similar divide from modern enlightenment rational when it comes to unseen realms and angelic/demonic powers. Christians are not merely physicalists who think that everything that is real can be quantified and measured in some sort of a laboratory setting. There is more going on in the world that you can possible understand, measure, and explain.

This belief makes them susceptible to modern conspiracy theories. It is one of the features (or bugs) of our operating system. It is embedded in the DNA of the way that we were taught to think and believe.

Side note: I don’t have time to go into it here but this also includes an inherent ‘persecution complex’ even when we are the majority religion and the dominant expression.

It is helpful to think about this in the normal distribution of a bell curve. There are a small group of Christians on the far left who say “let’s just not do any conspiracy theories – just too much bad historically has come from it so let’s avoid it all together.” Then there is a large majority of believers in the middle who are not entirely closed to conspiracy because … let’s be honest: you never know. There have been nefarious schemes and not everyone’s motives are always obvious and clear. Then there are those on the tail-end of the bell curve who are prone to seeing shadows around every corner.

This is what concerns me: not those who are gullible to cynical and devious schemes and outright lies but those leaders who know that and peddle such fabrications. I am concerned about those who are led astray by the Rush Limbaughs and Jerry Falwells of the world.

Which brings us back to the original question about the resurrection of Christ.  The suspicion of conspiracy isn’t that far from the narrative of scripture. Look, something rolled away that stone and somebody took that body. It is not out of line with the entire show trial (kangaroo court) that condemned Jesus. That was a conspiracy between the religious leaders and politicians. Now, I’m not talking about modern grand conspiracies about the Illuminati and the masons or Jews in Hollywood or any of the cartoonish caricatures that make for mocking tropes. I am talking about the ever-present specter that haunts Christian thought in the real world that something is off and we don’t have all of the information – that there are forces at work behind the scenes (either political, economic, or supernatural) that pulled the strings from the other side of the curtain.

Like it or not, that makes us a little bit susceptible to these devious schemes of darkness and to those who cynically play on those fears for their own purposes. Admittedly, even saying that starts to sound like a conspiracy theory.  

If you will allow me just one-side note of application: this is actually something that conservative and liberal Christians have in common! The only difference is that liberals look to earthly powers like governments and corporations where evangelical and charismatic Christians might look to the heavenlies and a supernatural realms.

I would love your thoughts, comments, concerns, and questions.


[1] You can also see it is passages like Ephesians 3:10, “ so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places” and Ephesians 2:2, “in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.”

Moving On From SuperNatural

In a recent podcast of the Peacing It All Together Book Discussion Group, a question was asked about moving on from a the concept of the supernatural to a more integrated or indigenous perspective.

From minute 7 to 14 there is a nice discussion about different ways of moving on from this poorly manufactured thought construct.

I come from an evangelical-charismatic perspective in my past where the supernatural was just assumed.  It was almost like a second language that not fluent but fairly versed in. It has taken my 12 years of incremental work to move out of that language and worldview in order  to make room for a more wholistic and (possibly indigenous) perspective.

Here is the steps that I took to (re)orient myself.

1) Jesus did not believe in the supernatural. There is no Jewish concept like ‘spiritual’. It just wasn’t a category for them like it is for us . That division starts for Christianity in the Greco-Roman world (think of Plato’s philosophy) but comes to its height in the European Enlightenment. It is helpful to simply realize that the Bible does not have this word.

2) It has not born good fruit for the past 500 years. This dualism between natural & supernatural have had devastating consequences in the colonial, then industrial, then technological eras. Jesus said that you will know a tree by its fruit and this is bad fruit. Many of the problems we face today are rooted in this kind of binary (either/or) thinking. The church has been complicit in some pretty horrific stuff – partly because it was participating in this natural/supernatural split.

3) See the living world as a revelation of God. It is a valid loci for theological reflection. I am not separate from creation but very much a part of it. I am a narrative mammal – complete with nipples and a belly-button. I both need creation and am called to care for creation because I am a part of creation – from dust I came and dust I shall return.

4) The church messed up by conceding the ‘natural’ to science because the more that science can explain the less we need God. God has gotten smaller and smaller over the past couple centuries. ‘He’ is less powerful than ever before and at this point all ‘He’ can do is give us goosebumps during worship, get us a good parking spot at the mall (?), and speak to our heart when we are feeling bad about ourselves. How it that ‘super’ natural?

We messed up in the western worldview when we conceded the rules of the game to science and said that we would take everything that science or reason can’t explain and call that ‘super’natural. Everything else is natural?   That is why we must re-claim  proclaim that …

5) God’s work is the most natural thing in the world. We have made God into an idol – a ‘being’ who is a lot like us but just different kind if not degree. This is the danger of personification (anthropomorphism) when it goes from being fluid (theo-poetics) and it hardens to become more concrete in doctrinal statements and foundationalism.

The problem is that there is no ‘there’ there. This view is god is both unsatisfying and ultimately impotent. God is not ‘a being’ like we are a being – god is divine being. When we reference God ‘speaking’ is not by pushing air over vocal chords. When we talk about the hand of god we are not being literal. It is a poetic way envisioning or imagining the way in which the divine presence influences and animates all of creation.

I have tried to move toward a more integrated worldview that is holistic and interdependent.

So want to invite you to begin to or continue to deconstruct this terrible thought construct that we have inherited by looking out the window to creation and saying out loud:

 “There is no such thing as the supernatural. God’s work is the most natural thing in the world”.

Please don’t think that this is merely semantics or a rhetorical device. It is a completely different worldview – complete with different ontology, cosmology, and metaphysic. I am not being clever or tricky when I say this stuff. It really is a different way of believing and participating in the world.

So in summary:

  1. Jesus didn’t believe in the supernatural (only the miraculous).
  2. The natural/supernatural split has not born good fruit historically.
  3. Creation is a living thing that God loves and that you are a part of.
  4. The church messed up by conceding the ‘natural’ world and taking the leftovers.
  5. We profess and confess that God’s work is the most natural thing in the world.

Please let me know your thoughts and your questions. I would love to be helpful in your migration to a more integrated and wholistic worldview. I hope that this model helps.

Somebody asked about miracles!

Miraculous is when the result is greater than you would expect from the ‘sum of its parts’. It is an event (in philosophy).
So we say ‘the miracle of child birth’ or ‘the miracle on the Hudson’ when Sully landed that plane.
I still believe in the miracle of healing. It is not predictable or formulaic or even reliable … it is always surprising. BUT it does happen. Medicine can be a part of it, diet is a part of it, rest is a part of it, and prayer can be a part of it.
I can believe in the miraculous without the addition of another super-natural ‘realm’ beyond this one. The super-natural split just comes with so much extra (and unnecessary) baggage.
Keep in mind that the Gospel of John calles them ‘signs & wonders’ … which is much healthier and more helpful.
A sign (in this way of thinking) is a symbol that participates in the reality that it points to. Miracles are signs of the inbreaking Kin-dom.
Communion can be like this for us! It is a symbol (the bread and cup) that participates in the reality that it points to – we all gather around the table as the body of christ – but the bread and cup are not supernatural.

More on Miracles

Last week I got a comment on an old blog post. Since this subject comes up frequently, I thought it would be good to respond.

I hope you get some sort of update from comments posted on old posts.

Indeed I do! Thank you so much for taking the time to write in.

I’ve been trying to work through how I understand God working in the world and have felt pretty comfortable with saying that God doesn’t make things happen in this world. For me, that still allows for relational interaction with God but the one place that I am getting stumped on is miracles or even just praying for things that may be outside of personal introspection or transformation. I have never seen any miracles like the ones I’ve heard about by several very close people I know. When I say miracles I mean things like paralyzed people being healed and even people’s limbs growing back. I know it sounds crazy but I hear really sound people that I respect telling about how they have done these things. Now, I don’t want to discredit it just because I personally haven’t seen it. Then there are things like Jesus healing a blind man with mud and spit, was it psychosomatic? I don’t know how to approach these things.

The one thing I would say is that we have not taken the gospel stories about Jesus seriously enough. We look at them from a very mechanistic point of view: What was the product? What was the process? Can it be replicated? Are there measurable outcomes?
We get very focused on the byproduct or the outcome (healing) and miss the rich narrative and literary emphasis of the story itself. “Jesus healed a guy” I hear people say … “Yes but notice how and where” I want to respond.

The two things people often fail to notice is that:

  • It was almost never in the same way twice. That signals to me that healing is neither formulaic nor is it reproducible. Something was going on in those stories that is tailored to that person and that time. I love the gospel stories of Jesus’ healings … almost as much as I hate it when people try to make healing standard and ritualistic.
  • Those stories play a role in the gospels that they are found in. These accounts in John 9 and Mark 8 function in the narrative that both John and Mark give us. Synoptic studies are one of my favorite hobbies and one of the things you quickly learn is that those stories can not be lifted out of their gospel and simply cut & pasted into another gospel. The story is told a certain way and plays a unique role within the larger text.

The stories of Jesus’ healings don’t happen in a vacuum. That play a performative function with the gospel narrative and must be read within that context.

One of my first clues that this was true is that no one – even those of us who believe in healing – spit on the ground and put mud on people. Why? Because it is not a formula! Something unique was happening in that story and we all sort of secretly know that.

Just because Jesus walked on water doesn’t mean that you don’t need a boat!

The gospel stories about healing had to do with Jesus’ messianic claims and that is why the Bible is not a how-to play book or manual. The formulaic mentality around healing today is a disastrous byproduct of the Industrial Revolution … oddly the same era (thanks to Gutenberg) that allowed for mass-produced Bibles so that we can all read it for ourselves! But that is a different blog post.
The Secret Message of Jesus is the best book I have ever found for talking respectfully about the role that these healings play in their unique gospel accounts.

I have much more to say about this … but I need to get to your real question!

With this being said, if miraculous healing through prayer is possible (which I sort of hope is) my question would now be why does God only choose to heal some people and let others who are being prayed for suffer? Or why would we have to pray for certain sufferings to stop? Why isn’t it enough for a certain person to be suffering and need God’s healing? Do our prayers make God’s intervention possible in a way that he couldn’t do without? Let me know what you think and thanks for giving your time!

Let me begin by saying that you have perfectly asked the central questions of this difficult issue. This is why some people walk away from the subject all together and dismiss any accounts of modern-day healing. Even those of us who try to practice the way of Jesus and follow his example are often baffled and left either shaking our heads or shrugging our shoulders.

If God can heal and doesn’t …
If we have to be good enough …
or believe hard enough …
or pray long enough …
or pray good enough …
If this is in any way based on our merit … this seems like a problem.

On the other hand – if God can do something and doesn’t …
maybe it is for a larger purpose …
or maybe it is just ‘not yet’ …
or maybe we just look forward to our heavenly bodies on the other side …
or maybe God is really finicky.
These are all possibilities and actual things that I have heard people say.

Here is where I am on the issue: God is doing the best that God can do. I don’t believe that God is holding out or that God’s goodness will run out.

I have said before that I have become very comfortable with the possibility that the world as it exists is the best that God can do. I’m not saying that I believe that – just that I am open to that possibility.

  • What if God is doing all that God can do in the world right now?
  • What if God isn’t all-powerful but only very powerful?
  • Or that God’s power is a different kind of power?
  • What if God isn’t pretending or self-limiting?
  • What if God is giving all that God has to the moment?

Once you move on from an ‘interventionist’ notion of God the whole world looks different. The word ‘supernatural’ is one of the worst concessions that modern christians have made. I believe in miracles (outside the ordinary expected) and I remind folks that the Biblical formulation of ‘signs and wonders’ is not the same as ‘super-natural’. These phrases get all mashed together by those who have taught this way. We need to take the Gospel accounts seriously enough to slow down and reexamine our assumptions.

There is no such thing as ‘super-natural’.
God’s work is the most natural thing in the world.

I do not believe in a realm (the natural) that is without God. As a Christian, I believe that God’s work is the most natural thing in the world. I am unwilling to concede the natural-spiritual split and then leave less and less room for God as science is able to explain more and more. The church is foolish to accept the dualism (natural-supernatural) and then superintend only the spiritual part.

Thank you so much for writing in! It has been fun to revisit this concept. You may want to check out my post on Prayer and Poetry and Dealing with Demons as well.

Let me know your thoughts or any questions you have. This is a difficult topic but a very necessary conversation.

Noah: Inhabiting A ReEnchanted World

In Aronovsky’s movie, Noah inhabits an enchanted world. kinopoisk.ru

From the first rain drop that mystically/magically replaces a plucked flower, we know that Noah is walking in a world that is enchanted is way we are not used to seeing.

The rules are a little different. Things work in slightly different ways from the world that we inhabit.

From the suspension of certain laws of physics to the wondrous seed of Eden and on to the healing blessing of a barren womb, the world is undoubtedly enchanted.

It is about that enchanted world that I want to propose a problem and a promise.

Problem

In a post-enlightenment world, we no longer have access to that level of enchantment – except in cinema. That is the importance of movies. Most of us no longer sit around the fire and hear the stories and mythic tales of the ancient generations.

Movies open up a world to us that seems closed in the ancient past. Cinema releases us from the confines of our limited imagination and allows us to imagine the world (in) a different way.

Movies spark our creativity and open us up to the possibility that the world can, and maybe should, be a different way. Movies like Avatar or Star Wars are not meant to be exegeted or examined for their exacting possibilities. That would be to miss the point.

Noah should be enjoyed in the same way. A movie like this should not be measured and weighed in an attempt to map its realistic representation. That would be to close down the possibilities. Aronofsky’s vision is to open up our imaginative creativity and invite a greater possibility.

Promise 

David Ray Griffin has ambitiously tackled this problem in his massive (and heady) tome Reenchantment Without Supernaturalism. You can read Bevery Clack’s excellent review here.

Clack explains:

the naturalism that underpins this model is

  • prehensive (highlighting the conscious or unconscious grasp of something)
  • panentheistic (god’s presence is in all)
  • panexperientialist (meaning that experience is not limited only to the sensory)

 

I don’t want to get bogged down in big words but that tri-framing opens up an important insight that Griffin lays out.

 First, as long as the scientific and religious communities regard each other with suspicion and hostility, it will be difficult for them to cooperate wholeheartedly to overcome the problems threatening civilization today, such as the global ecological crisis.

Second, religion that has not taken account of the truths revealed by science can be very dangerous.

Third, the development of a “scientific worldview” that does not incorporate the truths revealed by religious experience has led … to the view that the universe provides no normative values to guide the future course of civilization.

It is passages like the above that bring me back to the enchanted world of Noah. We love the idea of that world. It is partly why the epic-mythical-primal storytelling of those early accounts capture us at so many levels.

The unfortunate thing is that we have no access to that world anymore. This is where cinema comes in. Movies like Noah release us from the confines of our disenchanted and mundane existence and open up our imaginations to the possibilities of an enchanted world. The unfortunate reality is, however, that cinema is the only access most of have to a world like that.

We can’t go back. We could try but we would never make it. The better option is to live wholly into this world that we actually inhabit in a way that recognizes what is already (re)enchanted and allows us to participate with integrity in the world as it is.

Praying Against Big Storms

This begins a series over the next 2 days that were written a month ago. It is interesting to read them now. I will tweak the intros to each, but I fear that they will be ongoing issues until we seriously revisit some of our flimsy thinking behind these subjects.

Hurricane Sandy was only one day in to its battering of the East and the religious weighed in.

The first thing that caught my attention was a fake picture of ‘the storm’ over NYC

I was introduced to this photo and I was immediately  suspicious of both the sunshine in the foreground and the speed boat that looks oddly mis-sized.

I thought it humorous until that afternoon when I logged onto Facebook and notices that it had already been shared by hundreds of  people. What really caught my attention, though, was a response in the form of a prayer.

My friend had stated in the captions to the photo: “This is an amazing shot of New York today with the Frankenstorm bearing down. Nature is so powerful, yet so beautiful.”   I thought “someone should tell him that it’s a fake”.  Before I could, someone else had offered this response:

Father, all the elements of nature obey your command. Calm the storms and hurricanes that threaten us and turn our fear of your power into praise of your goodness. Grant this through our Lord Jesus Christ, Your Son, who lives and reigns with you and the Holy Spirit, one God, forever and ever. Amen.

I was stunned. There are so many elements of this ‘prayer’ that concern me. I was filled with questions. Perhaps the biggest one was : Is there a god who hears these kind of prayers? 

This past Sunday at the Loft LA I had preached a sermon called ‘Why Pray?’ about this exact type of thing … so my attention was immediately piqued.

On a side note – I especially appreciated that just hours later this fake meme showed up in the twitter-verse.

I am deeply concerned about people who think that their prayers can command whole weather patterns. This concern is primarily at two levels.

  • The first is that I know so many of them.
  • The second is that a wooden reading of the Bible can lead one to think that this is acceptable and permissible.

This kind of stuff really pulls at me as an emerging evangelical-charismatic.  I was prepared to let the whole thing go when this showed up on the wire:

[I had written multiple times about John Piper’s stupid storm theology and simple Bible reading]

A Christian religious leader has already claimed that Hurricane Sandy is further proof that “God is systematically destroying America” as political judgment for the “homosexual agenda.” John McTernan previously made similar allusions about Hurricanes Katrina (2005) and Isaac (2012), which he reiterated in his urgent call to prayer posted Sunday evening (via Gay Star News):

Just last August, Hurricane Isaac hit New Orleans seven years later, on the exact day of Hurricane Katrina. Both hit during the week of the homosexual event called Southern Decadence in New Orleans!

McTernan believes that it is noteworthy that Hurricane Sandy is hitting 21 years after the “Perfect Storm,” because 3 is a “significant number with God”:

Twenty-one years breaks down to 7 x 3, which is a significant number with God. Three is perfection as the Godhead is three in one while seven is perfection.

It appears that God gave America 21 years to repent of interfering with His prophetic plan for Israel; however, it has gotten worse under all the presidents and especially Obama. Obama is 100 percent behind the Muslim Brotherhood which has vowed to destroy Israel and take Jerusalem. Both candidates are pro-homosexual and are behind the homosexual agenda. America is under political judgment and the church does not know it!

Religious spokespeople have frequently tried to draw bizarre connections between natural disasters and the LGBT community. Last year, the American Family Association’s Buster Wilson similarly claimed that Hurricane Isaac was punishment for the Southern Decadence LGBT festival. Rick Joyner had the same to say about Hurricane Katrina, claiming that “[God]‘s not gonna put up with perversion anymore.” Pat Robertson has long believed that acceptance of homosexuality could result in hurricanes, earthquakes, tornadoes, terrorist bombs, and “possibly a meteor.”

It’s likely that McTernan will not be the only religious figure to draw such allusions from this devastating storm.

One anti-gay (former lesbian) activist actually targeted  the state of Vermont as a litmus test of who her god was mad at. I loved the first comment on the post:

Considering that Lower Manhattan is troublingly at risk, I say there’s a good chance it’s Jesus cleaning up Wall Street – a modern-day version of when He cleared the moneychangers out of the Temple…

As funny as that last comment may be, I am not amused – because it concedes the rules of the game to the antiquated notions of centuries past and abdicates the metaphysical realities of 21st century life to the … let’s just say – the conceptions of bygone eras.

  • The picture was a fake.
  • It triggered real prayers.
  • I respect those intentions.
  • I questions the ‘god’ who they were offered to.
  • I am flustered that in the midst of suffering, those who claim Christ offer blame and not compassion.
  • They justify that stance by saying ‘if you only did what we said was right’.
  • It signals a pattern of christian response to tragedy.

I am concerned that the fake-ness of the pictures and posts we respond to correspond to our notion of reality and our conception of how the world works … and thus how our prayers are effective.

 

That damned Second Sentence

I have always been suspicious of that second sentence. Usually it is the obvious second sentence that is preceded by the unstated first sentence.

“We hold these truth to be self-evident”  is a great second sentence.  The problem is that it is often put forward as a first sentence. People just start with “We hold these truths to be self-evident… that all men are created equal.”   It is a wonderful sentence. The problem is that there is something unstated that goes before it. The first sentence there is “After we killed the original inhabitants, stole their land and imported free labor from Africa …. We hold these truths to be self evident…”

 So often what appears to be a first sentence is really a second sentence and the first sentence goes unstated. 

Last week Peter Rollins showed up in LA and talked about why ‘Its not the size of the wand that matters … its the magic that is in it.’  In that talk he pointed out the danger of of a different kind: not understanding the (assumed) second sentence. This is particularly relevant to fundamentalist thinking.

The sentence is ‘We trust God’. The implied second sentence is ‘but we still lock up the church building when we leave and arm the security system.’

Or ‘I trust God’. The second implied sentence is ‘still lock your car doors’.

‘I pray for the headache to go away’ is followed by the implied ‘I take the aspirin to help’

Rollins says (around minute 26) that what is tragic is when somebody believes the first sentence too much and doesn’t pick up on the implied second sentence. Like when a child is sick and the community prays for them to be healed, the dad takes the kid home and doesn’t take them to the hospital or give them medicine and the kid dies.

People are always shocked and horrified that the parent took it too far. Yes, we pray for healing. Yes, we have faith. The implied second sentence is that we also partner with modern medicine – and I would add – even thanking God for the advances is technology and unlocking the potential (often of plants) for medicines.

 The tragedy is when someone doesn’t pick up on the implied second sentence and takes the first sentence way too seriously. It’s that damned second sentence that will get you in trouble.

Part of what I love about Rollins’ project is that he helps expose the invisible or unstated second sentence so that we, as communities of faith, are not assuming something that should not be assumed and then stating it appropriately so that everyone is on the same page and it is not invisible or hidden.

Admittedly, the danger is that it might take some of the magic out of it. I acknowledge that. The tradeoff, however,  is that we can be honest about what is really going on and move forward A) together and B) with integrity. I think that the tradeoff is worth the risk even if we do lose some  of the magic.

– Bo Sanders 

Job, the Gospel and Tebow

I love the controversy that surrounded Tim Tebow – I just hate what his fan do with his success.   It is irresponsible and un-Biblical.

I have said before that I respect Tim and that he does not think God helps the Broncos win football games.

Why I love Tim: He works incredibly hard, has an amazing energy, lives out his faith, and serves orphans. This guy is incredible!

Why I hate his success: If you are in the NFL, you are gifted. Every player is extraordinarily talented … and I think that those talents come for God. I would prefer if we said that every player was blessed by God –  some acknowledge it and some are quite vocal about.

The assertion that God blesses one player more than another is where I run into the problem: that God is picking and choosing this person over that one – and interfering in this moment but not that one is a view of God that is irresponsible and indefensible.
 I will go as far as to say that it is somewhere between superstition and missing the entire point of Jesus’ life and message. This certainly is not a Christian view of God.

Last week, my partner at Homebrewed – Tripp had a blog posted by Rachel Held Evans where he said that God was not omnipotent and that the future is not determined. In the TNT podcast that followed that, Tripp and I talk about the line of reasoning that some people took in not only their objection to Tripp’s note but came to the defense of an omnipotent conception of God . Some people just came out and said “the book of Job shows that God is omnipotent”. This is a terrifying sentence to hear from a Christian.

There are three things about Job that need to be clear:

  • It is not a newspaper report. It is a dramatic presentation (broken into distinct acts).
  • That God rewards those who do right and love God and punishes those who disobey and turn away from God … is exactly what the book of Job is written against. That is against the narrative of Job’s life story at the beginning and against what God says at the end.
  • Christians believe that Jesus lived a perfect life – and was brutally murdered. I see that as the Death of Job’s God. That old concept of God died on the Cross.

So the Bible Continue reading “Job, the Gospel and Tebow”

Cut it out with the whole ‘Curse’ business

My posts on Tim Tebow and Pat Robertson were so well received I thought I would  comment on one more incident this week.

You may have heard that another football player made non-sports headlines this week when he admitted that he now believes in curses.  You can read the story of Payton Hillis here.  You see, it is believed whichever player makes the cover of the Madden Football Video game each year can expect trouble in the season that follows and may see his career take a turn for the worse.
There is a similar curse for the magazine Sports Illustrated cover. I have seen that pattern happen over and over in past years.

I want to suggest here that we leave behind the idea of curses and all that associated hokus-pokus.

Before I do that – let me clarify two things:

  • You can curse somebody by saying hurtful things about them. Words effect both the speaker and the the hearer. Not guarding one’s tongue can be a curse.
  • You can curse someone by gossiping about them and crippling their chances with other people.

If we want to use ‘curse’ in a symbolic-poetic way … that would be one thing. But if we think that it has a literal correspondence to actual (ontological) reality then:
What I am saying is that this idea of somebody being cursed or being under a curse is so medieval, antiquated, and superstitious that it is somewhere between folk-religion and hogwash.

Now you may be asking yourself “Why does he get so upset about this stuff? Why does he even care? Why does he bother taking this on? Why not just let it go?”

It turns out that there is a really good explanation!

  1. I have been told that I had a curse.
  2. I regularly have to council people pastorally who have been told that they are under a curse.

It is hurtful and superstitious and I want to shout “How do you think that universe works? Really!”   Do you think that I could be plagued today because somebody who I may or may not know said something into the air that I may or may not be present for and it limits my life?” I have spent hours & hours late into the night praying to break curses – trying to discern in prayer who & where the curse came through in order to overturn its power at the origin.

Over the past 20 years I have been told so many times by people who are into Spiritual Warfare and Intercessory Prayer that “witches go through the phonebook and pray against pastors by name and put curses on churches” as an explanation for everything from pastoral adultery to drops in attendance.  Continue reading “Cut it out with the whole ‘Curse’ business”

trying to making sense of the miraculous

This is a re-post from a blog that I did at Homebrewed Christianity. I wanted to display here in preparation for a series of upcoming posts.  [ I have started putting posts with big words over there and more everyday stuff over here – it seems to be working]  Thank you all for your great feedback and thoughts!

In his book Process Theology: a basic introduction , C. Robert Mesle says:

“the miracle of birth” is a wise phrase, pointing us toward a healthy theology of miracles. Birth is not supernatural. It involves no intervention violating natural processes. We know a tremendous amount about reproduction and may one day be able to create life in laboratories. Yet for all that, we still feel, and speak of, the miracle of birth…
Miracles become problems when we think of them as demonstrating divine power to intervene in the world however God wishes. The problems are not merely scientific, but also theological and moral. Nothing challenges the goodness of God or the justice of the universe more than the stark randomness of such alleged “miracles”.

That is an interesting way to think about the subject, but I want to make an important distinction between supernatural and miraculous.  The Miraculous can be seen several ways – as something that surprises us, outside our expectations; as something that is amazing; like the miracle of birth, something that is statistically improbable , like landing a Airplane on the Hudson River; or religiously as something that only divine help could account for.

There are several reasons why I think that this topic is SO important:
I can not tell you how often someone says something about how God directed them to take a specific road or a route that avoided an accident.

  • Did god tell everyone and they just were not listening?
  • Did god only tell those whom love god?
  • Does god monitor all traffic patters and why would god be so concerned with getting you  home on time but so unconcerned with children being abused and people going hungry?

People often get defensive and say “In a worship service I saw/experienced  _____. Are you trying to tell me that did not happen?”  No. I absolutely believe you that it happened. What I am saying is that maybe the explanation provided in the worship service was not the whole story of why the phenomenon happened (people being slain in the spirit, etc).
I want to be clear about something: I believe in prophetic words. I have told people things that I could not have known in my own power – including twice that I have described pictures that hang in their homes, homes that I had never been to.
I absolutely believe that the Lord could ‘lead’ you to call someone who needs a call ‘at that exact moment”.

So keep that in mind when I say that we need to revisit our frameworks around the miraculous and we definitely need to abandon the whole ‘super’ natural worldview. It does not hold together under even the slightest examination in the 21st century. Continue reading “trying to making sense of the miraculous”

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