Tag Archives: theology

The Umbrella Revolution, #FergusonOctober, & the Social Order

I was revolutionary, before it was cool

I was revolutionary, before it was cool

Over the past couple of months, Ben Meyers at Faith and Theology has written a few provocative posts on Christian perspectives of the moral order and revolution: Apocalyptic and creation: why I changed my mind ; Christianity and Social Vision: once more on creation and the apocalyptic; politics, society, & institutions: a theological outline#FergusonOctober, I thought I would take the opportunity to discuss my own theology of revolution (which , albeit, is still in process).

1. I, for one, respectfully disagree with Meyers (and other Radical Orthodox writers) when they argue things like “The sole rationale for politics is original sin. The principal aim of political order is not to produce justice but to restrain injustice; not to cultivate the spirit of the law but to enforce the rule of law; not to create love but to set limits to self-interest […]” The art of politics in the original sense of the word, working toward the good of the polis, finds its ground and being in the goodness of the Creator. Yes, I assume that humanity and creation are fallen, but sin does not reign, and nor should the dictates of our human pride be considered the sovereigns of the world. If in fact Jesus IS LORD, and if Christ Jesus is the Creator who sustains all systems of the world (Colossians 1), then politics is humanity’s act of co-creating with the Holy Trinity. It is not the eschatological society {THE IDEAL CHURCH OF RADICAL ORTHODOXY, NO DOUBT!} but rather Christ Jesus himself who just as Deborah and Gideon did in the days of Israel’s judges, maintains justice between just and unjust parties.

2. As fallen human beings under the kingship and judgment of Jesus the Messiah, technically we are all in revolt versus the one true King. The only Law that truly matters is The Golden Rule [a summary of the Ten Commandments], given to the Church and the World by God’s Son Himself, the Second Person in the Trinity. Given the fact that Christians recognize One Lawgiver, Christians’ preference should be for freedom as a rule, rather than the Law and Order of Whiteness. For example, let’s take the situation in Ferguson, Missouri. There, an alliance of Christian ministers calling themselves the “Clergy for Peace” were making calls for reconciliation, slow revolution, and pretty much softer versions of Law & Order churchianity. While these slow revolutionaries were acting in the name of a false peace, their neighbors were having tear gas thrown in their eyes, being denied the basic right to worship and assemble, and suffering under the repressive curfews. While Meyers and others might argue, “Civil disobedience is not rebellion against political authority but an act of political responsibility in which some particular law is broken for the sake of another (more basic or more important) law, or for the sake of some widely shared value in a society,” I say with James Cone and others, that there needs to be an upheaval in values. Also, while yes Civil Disobedience can be a responsible political act, it is not a choice of choosing between a “more basic or more important” man-made laws, but between the conflicts of divine law of neighborly love that Christ revealed over and against the tyranny of the status quo.

3. Lastly but NOT LEAST, probably most importantly, the shape of revolution should not look backwards while walking slowly; rather, Revolution as a concept should follow in the hope-filled forward-marching paths set forth by the LORD of Hosts. Revolution as a future-oriented concept will not rely on abstract, celestial visions of a transcendental moral order. Rather, a would-be revolutionary must have a theology of the cross, and that means that in order for there to be a morality, there must be human bodies. God shows God’s goodness in the act of creation, Incarnation, Crucifixion, and Resurrection. If a revolution is oriented towards hope, this means that the revolutionary moment must be tied to the pedagogical moment. Revolutions must exist for the sake of the future, for the sake of future generations. Without such a view, the present realities of oppression are lifted up as the norm, and our responses to those realities remain limited. My friend and fellow KillJoy Prophet Justin Tse has two excellent write ups on Occupy Central: EXAM REVIEW: Hong Kong’s Occupy Central with Love and Peace and Benny Tai As Political Theologian. (side note: check out this post by my friend Valerie on what she’s learned from being in Hong Kong and observing Occupy Central ) One of the important takeaways from his pieces is the fact that Benny Tai, the organizer of Occupy Central, sees the Occupy Central movement as an educational movement. In a similar vein, a number of scholars and activists are using Twitter and the #Ferguson hashtag to educate others about police brutality, the militarization of the police, racial profiling, and the Prison-Industrial Complex. If indeed, knowledge is power, perhaps a more appropriate measurement of how successful a revolution is in how many persons from around the globe find that revolution to be an important learning moment for humanity? Perhaps this a way forward, but it is only a sketch for now.

Until next time, class dismissed.

Martin Luther King Jr. on divine goodness & human responsibility

Reverend Dr. Martin Luther King Jr. as relational theologian

Throughout many of his sermons Dr. Martin Luther King expounds on a variety of issues related to racial equality and social justice. He is explicit in his condemnation of social inequality and racial injustices that were happening during his lifetime . More specifically, he condemns these as not in line with either biblical teachings or true Christian values. King argues that only through truly representing the Christian faith can we finally go about the work of social justice to bring God’s kingdom on Earth. For him Christianity and the example of Christ can serve as a beacon of hope for all oppressed groups but more specifically for the experiences of racial discrimination by African Americans in the United States. Thus King’s notion of Christian hope in midst of evils that plague society comes from the way understand the connection between love and justice.

Specifically King wants to be clear in his ability identity the pain and suffering of the African American condition in 1960’s America. He writes: “Is there any one of us who has not faced the agony of blasted hopes and shattered dreams?” (Strength to Love, 87). The relevance of the hostile environment that many African Americans lived in cannot be understated. Try and try as they might, the tension between a world that is aspired to and reality continued to persist. Hope is thus found in God’s activity in the world that we live in. For King, God is not simply some primordial being who places the world into action. God is an active part of our daily lives. Evil does not exist in this world as attributed to God’s beingness. Rather evil results as of the action of human beings, of whom God has given free will to. Accordingly we are all made in the image of God and thus are actions are a reflection of the power that God has given to us. Thus even in the worst aspect of humanity King is still able to see the work God’s image of goodness. This sets out the divine imperative to both love and to forgive. We choose to love because we see the love God in everyone and we choose to forgive because not only did Christ first forgiven us but we recognize that Christ in everyone. I would take this sentiment further and extend it to the field of ethics. King’s notion of God and his ability to understand God in the world also sets out an ethical perspective.

Much of the problems that King addressed in the 1960’s are still relevant in our society today. Institutional racism, discrimination, socio-economic injustices, and a vast array of other issues can be addressed by applying King’s notion of God’s work in the universe to our ethical perspective. If God is both reflected in our humanness as well as gives us the power to create social change then these two concepts are not separate. Thus for Christian practitioners the very foundation of the Christian faith is based on seeing the image of God in everyone. Furthermore, through seeing this image of God in everyone requires and ethical responsibility to those people. That responsibility is act as God’s servants and image on Earth through showing love and being advocates of justice. Again love and justice are not two separate concepts. They are deeply connected. For, example one can show love and justice about the tragic events that have happened in Ferguson. There have been various commentators and analyst who question the need to protest the events of Ferguson. Often the expression is that true Christians show the love of Christ and are able to forgive the officer for his action. While this may well be true love must also include just in this context. We can recognize that God’s image in everyone but we must go beyond that moment to also help other recognize God’s image in everyone else. To truly do this we must be advocates for social and systemic changes that do not seek to recognize this image in everyone. Thus by participating in protest, advocating changes, and educating others about a social order that does not recognizes God’s image in everyone we become advocates of both Christian principles of love and justice simultaneously.

 “The Christian faith makes it possible for us nobly to accept that which cannot be changed, to meet disappointments and sorrow with an inner poise, and to absorb the most intense pain without abandoning our sense of hope.” (Strength to Love, 97)

October Series: Demons & Spiritual Warfare

Fall is here and October is starting in a week! The season of pumpkin-flavors, changing leaves and Halloween is here to stay for a while. With the season of witches and goblins stead approaching, I find no time better than now to dive deep into a topic that has always been of interest to me and that I’ve wanted to explore here at PJ! And that’s.. demons/spiritual warfare..

Having been raised in the pentecostal tradition (and still very much a part of it) ,  demonic strongholds and spiritual was always been stressed in the life of a Christian. I would like to take the next 4 weeks or so to explore different aspects. I will do so using the various forms of spiritual captivity we see represented in pop culture- film, shows, comics, etc. It will also include an examination of the “pop-culture” demonology of our time and comparing how that really holds against what is taught in Scipture and the experienes of the oppressed/margins. It will be a fun and informative series for sure! Feel free to give your input and suggestions on the matter!