Christian Living/Church Related

Chris Hedges’ Sermon for Gaza

The current student anti-war, pro-Palestinian demonstrations are if historic significance.

Despite the establishment media’s scurilous attempts to vilify these college students and their supportive professors as churlish antisemites, the abundance of video clips avalable on youtube, X, tic tok, facebook and elsewhere reveal the truth.

Whatever violence my occur is consistently started by the police.

The rare instances of genuine antisemitism are either the outlier having nothing to do with the demonstration’s organizers and membership, or they are false flag incidents committed by pro-Israel agitators trying to make trouble.

These campus demonstations give me hope, not only for the future of our country, but for the eventual demise of Israel as an apartheid state.

The American journalist, Chris Hedges, understandings all these things and eloquently expressed his support by delivering a sermon yesterday on the grounds of Princeton University.

As a Christian, I wish that I could call Mr. Hedges my brother in Christ. Unfortunately, his disbelief in the incarnation and the bodily resurrection of Jesus prevents me from saying that.

I do not believe, as Hedges does, that the crucifixion of Jesus Christ stands as metaphor for the redemptive power of unjust suffering. I see the cross, as I believe the New Testament does also, as the inevitable climax of a life lived in complete obedience to our Father in heaven. (There is much more to be said about this, but that is for another post.)

Nevertheless, as a fellow human being I can only applaud Chris’ profound understanding of the human condition in this world and the cries for justice that arise from those who suffer.

In fact, Chris Hedges has a better understanding of God’s heart for justice, and the work that our Creator asks his people to perform in the temporal pursuit of this justice here and now than does the typical church-goer — fundamentalist, evangelical, liberal or mainline — in this country.

There is much to learn from Chris’ message. I urge you to read it all, prayerfully with a heart ready to respond.

All truth is God’s truth no matter who says it or where it is said.

Here is an excerpt:

. . . To resist radical evil, as you are doing, is to endure a life that by the standards of the wider society is a failure. It is to defy injustice at the cost of your career, your reputation, your financial solvency and at times your life. It is to be a lifelong heretic. And, perhaps this is the most important point, it is to accept that the dominant culture, even the liberal elites, will push you to the margins and attempt to discredit not only what you do, but your character. When I returned to the newsroom at The New York Times after being booed off a commencement stage in 2003 for denouncing the invasion of Iraq and being publicly reprimanded by the paper for my stance against the war, reporters and editors I had known and worked with for 15 years lowered their heads or turned away when I was nearby. They did not want to be contaminated by the same career-killing contagion.

Ruling institutions — the state, the press, the church, the courts, universities — mouth the language of morality, but they serve the structures of power, no matter how venal, which provide them with money, status and authority. All of these institutions, including the academy, are complicit through their silence or their active collaboration with radical evil. This was true during the genocide we committed against native Americans, slavery, the witch hunts during the McCarthy era, the civil rights and anti-war movements and the fight against the apartheid regime of South Africa. The most courageous are purged and turned into pariahs.

The theologian James Cone in his book “The Cross and the Lynching Tree” writes that for oppressed blacks the cross was a “paradoxical religious symbol because it inverts the world’s value system with the news that hope comes by way of defeat, that suffering and death do not have the last word, that the last shall be first and the first last.”

Cone continues: “That God could ‘make a way out of no way’ in Jesus’ cross was truly absurd to the intellect, yet profoundly real in the souls of black folk. Enslaved blacks who first heard the gospel message seized on the power of the cross. Christ crucified manifested God’s loving and liberating presence in the contradictions of black life—that transcendent presence in the lives of black Christians that empowered them to believe that ultimately, in God’s eschatological future, they would not be defeated by the ‘troubles of this world,’ no matter how great and painful their suffering. Believing this paradox, this absurd claim of faith, was only possible in humility and repentance. There was no place for the proud and the mighty, for people who think that God called them to rule over others. The cross was God’s critique of power—white power—with powerless love, snatching victory out of defeat.”

Reinhold Niebuhr labeled this capacity to defy the forces of repression “a sublime madness in the soul.” Niebuhr wrote that “nothing but madness will do battle with malignant power and ‘spiritual wickedness in high places.’ ” This sublime madness, as Niebuhr understood, is dangerous, but it is vital. Without it, “truth is obscured.” And Niebuhr also knew that traditional liberalism was a useless force in moments of extremity. Liberalism, Niebuhr said, “lacks the spirit of enthusiasm, not to say fanaticism, which is so necessary to move the world out of its beaten tracks. It is too intellectual and too little emotional to be an efficient force in history.”

The prophets in the Hebrew Bible had this sublime madness. The words of the Hebrew prophets, as Rabbi Abraham Heschel wrote, were “a scream in the night. While the world is at ease and asleep, the prophet feels the blast from heaven.” The prophet, because he or she saw and faced an unpleasant reality, was, as Heschel wrote, “compelled to proclaim the very opposite of what their heart expected.”

This sublime madness is the essential quality for a life of resistance. It is the acceptance that when you stand with the oppressed you will be treated like the oppressed. It is the acceptance that, although empirically all that we struggled to achieve during our lifetime may be worse, our struggle validates itself.

You can read the entire sermon here.

Wheaton College Prof, Vincent Bacote, says US Evangelicalism is Fractured Due to a Lack of Discipleship

I have been reading Tim Alberta’s new book, The Kingdom, the Power and the Glory (HarperCollins, 2023). The book analyzes the rise of Donald Trump and MAGA Christianity within American evangelicalism.

How is it that Christian devotion to such a pagan politician has succeeded in splintering American evangelicalism?

I believe that Vincent Bacote, theology professor at Wheaton College, hits the nail on the head when he accuses American evangelical leaders of failing to disciple, to catechize, their people.

I couldn’t agree more.

For instance, the so-called “Great Commission” is not a command to evangelize unbelievers. It is a command to disciple, to teach and rigorously instruct believers into faithful Christian discipleship. Evangelism is crucial, but it is only the entry point for the radical demands of true Christianity.

Jesus commands his followers, “Go and make disciples of all nations . . . teaching them to obey everything I have commanded you” (Matt. 28:19-20).

A Christian disciple is someone who puts into practice all the upside-down, crazy, counter intuitive, radical lifestyle choices that Jesus taught his disciples, and us, to embrace. That requires a lifetime of sacrificial self-denial and devotion.

Along these lines, Alberta quotes Professor Bacote:

“Jesus loved them [the 12 disciples] but he did not infantilize them. Time and again, when His disciples got something wrong — or even when they simply showed human weakness — Jesus rebuked them. He chided them for being faithless. He censure them for the vanity and biotry and prejudice. He criticized them for not grasping His instruction.”

This is what discipling loopks like And this . . . is what’s absent inside much of the American evangelical Church.

“If you ask me what’s the biggest problem with evangelicalism, I’d say it’s a catechesis problem. It’s a formation problem, a discipleship problem. These are people who are supposed to have a knowedge of the Bible, but many of them don’t . . . A lot of these people are just not going deep enough.”

By remaining shallow in the scriptures, Bacote said, too many American Christians have avoided a necessary showdown between their own base cultural proclivities and God’s perfect standard. When Christians are discipled primarily by society, inevitably they look to scripture for affirmation of their habits and behaviors and political views. But if the Bible is the word of God, then God ought to be interrogating those things.

A Review of “Jesus and the Powers” by N. T. Wright and Michael F. Bird

A Review of N. T. Wright and Michael F. Bird, Jesus and the Powers: Christian Political Witness In an Age of Totalitarian Terror and Dysfunctional Democracies (Zondervan, 2024, $22.99)

As I begin this review, I must admit that I am not a dispassionate analyst. I do have some skin in the game since this new book by Wright and Bird covers very similar ground as does my book, I Pledge Allegiance. I have some firm opinions in this area of study.

Having put my cards on the table, however, I can say that Wright and Bird have given the church a very helpful book providing biblical guidance on how followers of Jesus are to deal with the practical matters of church–state relations. Can a Christian be involved with politics? What is the proper relationship between church and state? How are disciples to conduct themselves as responsible citizens? What guidance does scripture offer for answering these types of questions?

All this and more is tackled here with the deft biblical–theological hand one has come to expect from Wright and Bird. With numerous historical examples illustrating the strengths and weaknesses of alternative approaches to such matters.

The first three chapters lay out the church’s relationship to world empires, beginning with Rome’s domination of Jesus’ homeland, up to the church’s contemporary interactions with the Soviet Union, China and the United States. The spiritual backdrop to these interactions is helpfully cast in terms of the spiritual, cosmic powers always at work behind the temporal authorities we see in our national, international, global relations. Thus, Wright and Bird endorse Walter Wink’s important three–volume work on Christianity and the Powers.

Chapter four, “The Kingdom of God as Vision and Vocation” begins the turn to a more pragmatic description of what exactly Christian disciples ought to be doing, and how we ought to be thinking, about our place in secular society. Here they thankfully emphasize the vital unification of both gospel proclamation and social justice activism as equally vital, and ultimately indivisible, kingdom activities for the local church. Across the entire spectrum of Christian, kingdom activities we are reminded that “the whole purpose of Christian influence is not the pursuit of Christian hegemony but the giving of faithful Christian witness,” thereby endorsing James Davison Hunter’s concept of the Christian church offering a “faithful presence” in the world (93).

The book’s second half focuses on matters of church–state relations in the modern day. There is an excellent critique of Christian Nationalism,” as well as the vigorous defense of liberal democracy, pluralism and secularism as the political venues most conducive to religious freedom.

The book’s conclusion reminds its readers that “we are called to be disciples with a theo–political vision of the gospel” (174) meaning that “a kingdom perspective requires prophetic witness, priestly intercession and political discernment” (175). The church cannot build the kingdom of God, only God can construct his kingdom on earth as it is in heaven (176).

This is a fine piece of work. And I am happy to encourage my subscribers to read this book by Wright and Bird, although I encourage you to do it in tandem with my book, I Pledge Allegiance: A Believer’s Guide to Kingdom Citizenship in 21^st Century America (Eerdmans, 2018).

Now I must turn to my critical analysis of the work.

Wright and Bird have written a handbook of sorts dealing with the questions of church–state relationship and Christian political involvement. Biblical references are treated as proof–texts cited in footnotes with no close reading or interpretation provided along the way. Since both of these men are fine New Testament scholars, this was obviously a deliberate decision. But this omission leaves the reader with yet another book on politics and theology where we are simply expected to take the authors at their own authoritative word.

The problem with this decision appears most obviously in the discussion of Romans 13. Despite the fact that Paul never uses the vocabulary of “obey” or “obedience” in these verses, Wright and Bird repeat the frequent mistake of taking Paul to say that Christians are responsible “to obey” their secular, civic authorities (105, 109, 110). But this is not the case, and I explain why at some length in my book, I Pledge Allegiance (55–62). Granted, the authors redeem themselves by eventually, and quite rightly, explaining that it is “only good government can claim the mantle of a divinely appointed authority. Accordingly, God brings order through government but does not ordain every individual ruler” (112). Thus, Paul does instruct us to submit to the divine ordering of government, but we are not responsible to obey every person or directive in authority.

Again, Wright and Bird finally reach this conclusion themselves in their section discussing civil disobedience (107–121). They agree that unjust laws may be resisted or disobeyed by believers, although, while admitting that “one needs to have criteria for determining unjust laws,” no specific guidance is offered (119).

They draw a distinction between civil disobedience and uncivil disobedience, the latter being “reserved only for violent authoritarians.” In the face of authoritarianism, Christians are justified in resorting to violence in their efforts to overthrow an oppressive, unjust government. In my view, this is where their argument and methodology go off the rails. Not only is there no biblical evidence on offer, but even the biblical footnotes disappear. Instead, the authors appeal to traditional just war theory, a few notable philosophers, and the example of Dietrich Bonhoeffer’s involvement in a plot to assassinate Adolf Hitler.

I obviously disagree strongly with these (less than compelling) arguments justifying a Christian’s turn to violence in civil war. (Again, check out the extensive argument in my book insisting that Christians must always embrace non–violence in every circumstance.) Actually, Bonhoeffer’s own turn to violent anti–Nazi resistance is, in my opinion, the great tragedy of his otherwise exemplary life. For, when all is said and done, Bonhoeffer did not die as a martyr for Jesus Christ and the gospel. He died as a violent insurgent helping to plot a violent murder.

Here we come, perhaps, to the principal problem with Jesus and the Powers. For all the discussion of the kingdom of God and the need for Christian ethics to direct our political engagement, there is no extended discussion of the upside–down nature of Jesus’ kingdom ethics; no exposition of what numerous scholars have called the “kingdom reversal.” In my opinion, this is not only a major oversight but an inexplicable omission in a book like this. Jesus makes it clear, that living out the seemingly upside–down values of the kingdom of God — in every dimension of our public and private lives, political and apolitical — is THE means of demonstrating that the “not yet fulfilled” kingdom of God is, nevertheless, “already present” in this world. Living a non–violent life as Jesus lived a non–violent life, even in the face of the most authoritarian, bloodthirsty injustice exhibited on the cross at Calvary, is our gospel–kingdom mandate.

Similarly, a great deal of additional instruction in political directives could be added, but first we must immerse ourselves in a new way to think, a new way to view life in this world, a new way to live: an upside–down way, a contrarian way in all of life, whether the government is democratic or totalitarian. Unfortunately, Jesus and the Powers gives little attention to this crucial piece of the church and politics pie.

“What Would I Have Done?” We Now Know How to Answer that Question

What would I have done?

That’s the common question we usually ask ourselves when watching a movie like “Schindler’s List,” the academy award winning film about one man’s efforts to rescue Jews from Hilter’s gas chambers.

Schindler risked his life to save others. And he was not the only one.

Others such as the Dutch woman, Corrie Ten Boom, broke the law by hiding Jews inside their homes, risking their freedom while trying to rescue people like Anne Frank, who hid in her neighbor’s attic.

Even though the majority of German church pastors supported the Nazi regime, there was a small minority of faithful ministers of the gospel who eventually lost their freedom because they would not remain silent in the face of Nazi criminality.

Books like Defying Hitler tell the stories of the many ways in which ordinary people in Nazi Germany said No, refusing to march with the majority who refused to speak up or to act out against the wanton atrocities unfolding around them.

Which, again, raises the question, What would I have done?

Would I have remained inactive and silent? Or would I have spoken up, protested, or used whatever means I had at my disposal to work against the genocide and save whomever I could?

Now we all know the answers to those questions. We don’t have to wait any longer.

We are living in a unique moment of history. For a real genocide, a horrendous program of ethnic cleansing is now occuring before our eyes.

Though the American/Western mainstream media gives it all scant attention, anyone with a wider bandwidth of human interest can watch the scandalous, ugly images of daily attrocities as they unfold in real time.

Al Jazeera, Middle East Eye, The Electronic Intifada, The Gray Zone, and the Katie Halper Show (among others) are thankfully offering the news coverage that corporate America does not want us to see.

And that news is shockingly repetitious. For what Israel is now doing in Gaza and the West Bank “is a textbook case of genocide.” Those are not my words but the words of Craig Mokhiber, formerly the Director of the New York Office of the United Nations High Commissioner of Human Rights.

Mr. Mokhiber is the former director because he recently resigned from his position at the United Nations over its efforts to censor his reports on Israel’s attrocities in Gaza.

As a result, Mokhiber ranks among the heroes with Mr. Schindler and Corrie Ten Boom for doing what he could to speak out, protest, and even to hinder the genocide unfolding before our eyes.

He has shown us how he answers the question, “What would I have done?”

It is all too easy to cast ourselves as heroes in our own imaginations, especially when we have no contemporary circumstances to offer us an immediate heroic option.

So, I always imagine myself the hero. But today I do not need to imagine anything. I can face the evidence squarely by looking at my actions today.

What am I doing today to protest, to act, to work against the textbook case of genocide now being written in the pages of modern history with Palestinian blood?

This is the answer for both you and me.

If I am doing nothing to defend Palestinian life today, then that’s what I would have done to defend Anne Frank — nothing.

If I am doing nothing to protest the genocide now occurring in Gaza, then I would have remained silent as I inhaled the stench of Auschwitz.

We can all go to bed tonight knowing that we have answered the perpetually troubling moral question: What would I have done?

Can you still sleep well?

MAGA Pastors Hear More False Teaching from Eric Metaxas

This summer Charlie Kirk hosted another Turning Point USA conference in West Palm Beach, Florida, targeting Christian leaders, especially

Turning Point USA founder Charlie Kirk introduces Brazil’s right wing ex-president Jair Bolsonaro, at a TPUSA event at Trump National Doral Miami, Friday, Feb. 3, 2023, in Doral, Fla. (AP Photo/Rebecca Blackwell)

MAGA pastors. Although, one would be hard pressed to find anything explicitly Christian about this gathering.

Below is the conference mission statement taken from the conference website:

“Turning Point USA empowers citizens of all ages to Rise Up against the radical Left in defense of freedom, free markets, and limited government. Join millions of patriotic supporters to Save America.”

Aside from the fact that Mr. Kirk would undoubtedly categorize me among “the radical left” he is fighting against, even my wildest imaginations cannot conceive of one Biblical argument requiring me to include free markets, limited government and saving America (from what? from myself?) as goals for Christian discipleship in the kingdom of God.

What does any of this have to do with Christian leadership? I’ll give you a hint: Nothing.

One of Kirk’s favorite speakers is Eric Metaxas.

Since writing his biography about the German pastor/theologian Dietrich Bonhoeffer, Metaxas has doubled down on styling himself as an American prophet following in Bonhoeffer’s footsteps, warning us about the imminent destruction of our nation.

Supposedly, just as Bonhoeffer resisted the Nazis on behalf of Christ, Metaxas (and his followers) are called to combat their political opponents for the sake of God’s kingdom.

In his most recent book, Letter to the American Church (which I reviewed here), Metaxas implicitly encourages Christians to resort to violence, if need be, as they fight to restore a godly America.

Godly, that is, insofar as Eric Metaxas understands godliness.

Furthermore, never in a million years would Bonhoeffer have said that he was resisting Hitler in order to restore a godly Germany. He was far too good a theologian to have deceived himself in that way.

Metaxas tells us that American Christians are now called to engage in spiritual warfare more than ever. Today’s American scene somehow making godliness and truth “many times more important than it was ten years ago.”

Really? Are you telling me that the contemporary relevance of God’s kingdom is determined by the ephemeral phases of human politics?

Are you kidding me?

Below is a clip of Metaxas’ Turning Point address where he exhorts Christians to pick up their weapons for holy war as did Bonhoeffer.

What Metaxas continually fails to tell his listeners, however, is that Bonhoeffer did not die because of his Christian witness.

No. That’s not what caused the Nazis to seal his fate.

Bonhoeffer was arrested and finally executed because he participated in a plot to assassinate Hitler. Bonhoeffer did not die for Christ, though he certainly did live for him — faithfully and unfaithfully, as we all do.

Bonhoeffer died for attempted murder. Something that no Christian should boast about.

Ironically, in valorizing Bonhoeffer as he does; in stirring Christians to “fight” in “spiritual warfare” as he does, Metaxas is encouraging the American church and its MAGA pastors to repeat Bonhoeffer’s final failure.

And I suspect that this is exactly what Metaxas intends to say.

This is leading unthoughtful people to repeat the error of Esau, who gave up his rightful inheritance in exchange for a bowl of soup.

In much the same way, Eric Metaxas is asking us to betray God’s peaceable, eternal kingdom for the inconsequential rumblings of political skulldugery.

Don’t be deceived. Metaxas is a false prophet, a false teacher, who now points people away from the crucified Jesus.

Read About an Excellent Book, Gay Girl, Good God, by Jackie Hill Perry

A book review of Jackie Hill Perry, Gay Girl, Good God: The Story of Who I Was and Who God Has Always Been (B & H, 2018), 193 pages; $16.99.

Seldom have I read a book with a more poignant story about the sovereign power of God’s amazing grace to save someone who was not looking for him. The author provides us with a beautiful memoir that should become a popular classic in the American tradition of A Faithful Narrative of a Surprising Work of God.

Growing up in East St. Louis, MO, Ms. Hill Perry had known that she was gay for as long as she could remember. She had only every been attracted to girls and young women. Except, there was one problem. Having been raised in the Christian church, she was familiar with all the biblical teaching that condemned her sexual proclivities.

She didn’t believe any of it, of course. But she remembered it. All of it.

She writes about the confusion she eventually felt over how God could possibly be unhappy about the same-sex love affair that filled her with so much joy:

“As much as I wanted to believe God grinned when He thought of my life, I knew He didn’t. My conscience spoke to me throughout the day. In the morning, it reminded me of God. A few minutes before the clock brought the noon in, it brought God to mind, again. Night was when it was the loudest. On the way to sleep, my head lay relaxed on my pillow surrounded by the natural darkness of night, I thought about God. If being intrigued by Scripture and reading it to cure boredom had done anything, it had made me aware of a truth about me and Him that I couldn’t shake even if the earth moved. I was His enemy (James 4:4). How could I, an enemy of God, have sweet dreams knowing that He sat awake throughout the night? . . . It was maddening to try and sleep with so much noise in the room” (59-60).

Eventually, she would come to understand that God was not calling her to become heterosexual. He was calling her to become holy, like Him. Again, Ms. Hill Perry writes:

“I know now what I didn’t know then. God was not calling me to be straight; He was calling me to Himself. The choice to lay aside sin and take hold of holiness was not synonymous with heterosexuality. . . (God was) after my whole heart, desperate to make it new. Committed to making it like Him. In my becoming Holy as He is, I would not be miraculously made into a woman that didn’t like women; I’d be made into a woman that loved God more than anything” (69).

But in learning this she also knew that a holy life would mean turning away from her gay lifestyle.

After surrendering herself to Jesus while laying alone in bed, her first task was to break up with her longtime girlfriend — a heartwrenching decision movingly described.

She now understood that living to please her Lord Jesus, the Savior who died to free her from all of her sin, was the most important thing she could do with her life.

After telling the rest of her story, all of which is worth reading as an exemplary instance of what it means to follow Jesus through thick and thin, the author concludes with several chapters offering solid, biblical advice to people who either struggle with “same sex attraction” themselves, or are talking with someone who does.

You can’t go wrong by reading this book by Jackie Hill Perry yourself and then passing it along to a friend, whether gay or straight.

Chris Hedges: The Pedagogy of Power

[Headline image: Plato and Aristotle debate in the school of Athens]

Chris Hedges’ latest article at ScheerPost offers a great explanation of why we need to strengthen liberal arts education in this country, not gut it as is currently happening everywhere.

All across America, history, English, and philosophy departments are being downsized or eliminated altogether.

Conservatives want to reduce higher education to streamlined vocational training, while liberals want to sift it through the latest, reductionistic filter of identity politics. Both are equally ruinous.

Thomas Jefferson is purported to have said that democracy’s survival depends on having an educated populous. Truer words have never been spoken, as the current state of American politics attests.

Check out this excellent essay at SheerPost written by Chris Hedges about the foundational significan of education for a functioning democracy:

Here is an excerpt:

The ruling classes always work to keep the powerless from understanding how power functions. This assault has been aided by a cultural left determined to banish “dead white male” philosophers.

I am standing in a classroom in a maximum security prison. It is the first class of the semester. I am facing 20 students. They have spent years, sometimes decades, incarcerated. They come from some of the poorest cities and communities in the country. Most of them are people of color.

During the next four months they will study political philosophers such as Plato, Aristotle, Thomas Hobbes, Niccolò Machiavelli, Friedrich Nietzsche, Karl Marx and John Locke, those often dismissed as anachronistic by the cultural left.

It is not that the criticisms leveled against these philosophers are incorrect. They were blinded by their prejudices, as we are blinded by our prejudices. They had a habit of elevating their own cultures above others. They often defended patriarchy, could be racist and in the case of Plato and Aristotle, endorsed a slave society.

What can these philosophers say to the issues we face — global corporate domination, the climate crisis, nuclear war and a digital universe where information, often manipulated and sometimes false, travels around the globe instantly? Are these thinkers antiquated relics? No one in medical school is reading 19^th century medical texts. Psychoanalysis has moved beyond Sigmund Freud. Physicists have advanced from Isaac Newton’s law of motion to general relativity and quantum mechanics.

You can read the entire essay here.

Remembering that Forgiveness is a Christian Imperative

Mark Galli, former editor at Christianity Today, now manages of personal blog called “Peripheral Vision.” His most recent post is titled, “What to Do with Notorious Sinners: Maybe Befriend Them? Really?”

It is a fine post which I repost here because the church struggles with implementing Jesus’ teaching on this subject.

Of course confession, repentance and a request for forgiveness are important components in the overal process of personal forgiveness. But the radical — and I mean RADICAL — nature of Jesus’ teaching on the necessity of forgiveness cannot be sidestepped by the seemingly reasonable, psychological provisos that so easily qualify the Christian imperative of forgiveness.

Sit down and reread one of the Synoptic Gospels and notice how often Jesus emphasizes the importance of forgiving others with the same graciousness with which God has forgiven us.

I am afraid that, on this score, we regularly lose sight of just how unbelievably radical is the gospel of Jesus Christ.

Here is an excerpt of Galli’s article:

A friend has committed a grave sin, and even broken the law—let’s say by having sex with a minor. We may find it morally reprehensible even to remain friends, especially if we have a teenage daughter. We may wonder if continuing the friendship will signal indifference to what the offender has done. Or we simply may be confused about how to reach out. In the end, we may not make a conscious decision to reject the offender, but we simply don’t reach out, we don’t stay in touch, we just slowly walk away from that relationship.

That response is understandable—we’ve all done it. But at this personal level, here’s the deal: Though God lets sinners walk away from him, he never walks away from sinners. (my emphasis)

You can read the entire article here.

Solving a Problem Begins with a Correct Diagnosis

Christian denominational leaders continue to fret over how to recoup the attendance losses suffered during the covid shutdowns. Church attendance has not rebounded to its pre-covid levels, making sociologists and church-growing afficionados eager to offer their professional analysis, complete with recipes for reinvigorating local church life.

As I read such articles I am continually amazed at how many of them never bother to touch on the basic question of what a church is supposed to be. They never mention Jesus or the gospel message or worship or what it means to be the Body of Christ in a fallen world. [For one recent, woeful example, see this article in Christianity Today.]

Thankfully, today I came across the most perceptively biblical account of this issue I have yet seen. Dr. Kirsten Sanders offers an acute analysis of both the problems and the “solutions” that must be understood by anyone hoping to “restore” their local church.

Her article, addressing the question of “Why I should be a part of a local church?”, is titled “Why Church is the Wrong Question“. I highly recommend it, especially if you are asking similar questions yourself.

It is also found in Christianity Today.

Here is an excerpt:

One question I encounter regularly these days is why the local church matters. This, I think, is the wrong question.

Disaffected Christians want to know why they should attend church when it has sheltered so much harm. Pastors and leaders want to know how to communicate to others, especially young adults, what good the church has to offer.

We are in a crucible that should burn off wrong answers about the church. Two years of pandemic-related church shutdowns has led many congregations to move their worship online. Church services were livestreamed and accessed in people’s living rooms. Communion was sometimes taken at the kitchen table, or not at all. Music was streamed virtually. And Christians gathered—or didn’t—with their immediate families to worship.

It would be misguided to suggest that such arrangements are not worship. Indeed, the psalmist says, “The heavens declare the glory of God,” and the Lord himself says, “Where two or three gather in my name, there am I” (Ps. 19:1; Matt. 18:20). The instinct that God can be encountered in living rooms, in nature, and even on a TV is not wrong. The entire Christian tradition insists that God is not hindered by anything and can be near people through matter—even when conveyed by data packets to a screen. God indeed dwells with his people, gathered in homes across the world.

Yet it would be incorrect also to call such a presence “church.” The church is not God’s guiding, consoling presence in one’s heart or the very real consolation and correction that can come when a group of Christians meets to pray. Nor is it what we name the occasional gathering of Christians to sing and study in homes or around tables worldwide.

In the Bible, the concern of God in creating the church is not to form persons but to form a people. . .

. . .What God called for, however, was not a moral or powerful people, but a peculiar one. Now it is true that part of the church’s peculiarity should exhibit itself in a certain morality. But morality itself is not peculiar in this particular way. What makes the church peculiar is its knowledge of itself as called by God to be his representative on the earth, to be marked by unwieldy and inconvenient practices like forgiveness, hospitality, humility, and repentance. It is marked in such a way by its common gathering, in baptism and Communion, remembering the Lord’s death and proclaiming it until he comes.

A peculiar church is one that realizes that its existence is to witness to another world, one where the Ascension is not a sorrow alone but an invitation to live into a new moment when the Son is indeed seated at the right hand of the Father. Its witness to another kingdom, a commonwealth in heaven (Phil. 3:20–21), is what justifies its existence.

This is not to say that churches should become internally preoccupied and aloof from their communities. The church has an implicit social ethic, as Hauerwas discusses, and is guided by Jesus’ call to imitate him in love for neighbor and sacrificial concern.

But the church’s reshaped community is formed out of its worship, which witnesses to another world where the Lord is King. The authors conclude, “The church, as those called out by God, embodies a social alternative that the world cannot on its own terms know.”

You can read the entire article here.

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