Archives For Dietrich Bonhoeffer

10462358_558970827611_2628863336748251575_nOne of the fortuitous charisms of a blog such as this is the community of friends I would not have otherwise had the opportunity to ‘meet.’ It’s the peculiar nature of a blog that I’ve never actually ‘met’ Bobby Ray Hurd in the flesh. Indeed apart from this blog I count it unlikely I would be friends with someone named ‘Bobby Ray Hurd’ from Missouri.

It’s true that ours is an incarnational faith for which virtual things like social media pose a real risk; however, it’s also true that things like blogs make it possible for me to know another’s thoughts and theology better than many of the people I know in the flesh.

Such is the case with Bobby Ray Hurd560364_10151505504791979_1456634000_n

He’s smart as a whip, passionate, speaks the hard, uncomfortable truth and has called this disciple to deeper faithfulness.

Bobby Ray has studied theology at George Fox, he currently works at Touchpoint Autism Services and lives in the Ferguson, Missouri neighborhood.

For all the above reasons I asked him if he’d write a post about Michael Brown’s murder and the consequent violence.

Here it is:

Racism is a demonic possession.

I have no other way to explain it.

In the wake of the events that have happened (and continue to happen) because of the shooting death of Michael Brown (and the social unrest in Ferguson, MO), I have become disillusioned from our pluralistic society’s attempts to give a truthful account.

I am disillusioned from the false hope promised by the latest abstract social theories (that is, anthropology without theology) or the latest development in identity politics (that is, politics without theological anthropology).

Such disbelief is the reason why I am disillusioned by the ecclesial left and right’s attempts to reduce the dilemma exposed in Ferguson to the solutions of abstract empiricism typical of what happens when church politics are collapsed into worldly politics.

I am disillusioned because all such abstract accounts I have come to see as vanity and impotency.

They are vain because we are looking for a hero to save society in general rather than the church turning to the particularities of the Gospel that cannot be reduced to a savior of society in general but only to the double grace (justification and sanctification) received as a gift in union with Christ.

Thus, it is only through an embodied way of holy living in union with Christ we may be granted the possibility of prophesying against the unbelief of pluralistic philosophical accounts in a way that can tell the truth.

They are impotent not only because they cannot possibly tell the truth but because all such abstract attempts dismiss having the sort of faith it might require to tell the truth.

rp_faith4.jpgAs Stanley Hauerwas has often said, the first political task of the church is not to make the world more just but to make the world the world.

This is precisely why I say racism is a demonic possession. It is not because I lack a better word and must now rely on my religion to comfort the meek and angry who cannot explain what has happened (because, if you live where I live, the black community already knows). It is not so I may “fill in the gaps” of what my rationality and enlightenment cannot yet explain.

It is because I believe that a leap of faith is precisely the sort of foolishness we might need to begin assessing the problem with clarity.

This is because racism is a demonic possession.

I have no other way to explain it.

It has left the black community re-traumatized, old wounds gaping, a perpetrator (Darren Wilson) who cannot make complete sense of what happened to him, and a victim (and their advocates) who are once again presented with the possibility that they might not be able to prove the demonic force of racism is indeed why another young black man has been executed under the guise of public service and protection.

Racism is a demonic possession.

I have no other way to explain it.

As a demon is well aware, the claim of a demonic possession cannot possibly meet the requirements of empirical evidence necessary to have justice in our world of evidence-based everything. As a demon would be well aware, the modernist abstract disciplines can certainly get into the very important issues of pathology, psychology, and cognitive dissonance.

But as the history of America continues to demonstrate, you cannot prove the occasion of a demon in the moments they prey.

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It is a matter of faith.

After all, you can hardly “prove” something that is invisible; and yet, if I am correct, it is precisely this sort of move that might explain what has happened time and time again.

Because racism is a demonic possession.

I have no other way to explain it.

We have learned, as part of a Liberal society, you can legislate in the best ways we can against racism with civil rights, special interest groups, and political correctness, but when the particularities of our theology begin their descent into being collapsed into the next abstract social theory with a savior complex, we have then resorted to merely throwing rocks at Goliath from the spiritually anorexic space of our unbelieving world (at worst) or the spiritually bulimic space of the modernist church (at best). But then the demons come to prey again and we are left scrambling for the next impotent explanation. How much longer must the church repeat this failure (I would expect it from the world)?

Because racism is a demonic possession.

I have no other way to explain it.

On the other end of the issue, if we learned anything from the puritans it was that we may not be witch hunters and stand for justice either. For while demons are indeed real, they deceive us all.

For it is the craft of a demon to create a culture of fear where we blame each other but cannot explain why with any true conclusivity.

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This is why racism is a demonic possession above all empirical, rationalistic accounts of it. It is an invisible deceiver that cannot be mastered by the tools of mere materialism and empiricism. It is an embodied orientation of deniable evil; a place the human matters of legislation and social theory cannot possibly reach.

Like the nature of all demonic possessions, we know the effects of demonic activity (deception, wrath, fear-mongering) but we are ultimately left numb with no good answers equitable to the lives lost and history marred by it.

We are ultimately left without justice; at least in the holiest sense of it (shalom).

Because racism is a demonic possession.

I have no other way to explain it

I now turn to what Acts demonstrates as the reality of the world; that is, our idolatrous, pluralistic, pantheist world that has, since the fall, been in a spiritual conflict against Satan and his demons.

Thus, contrary to our modernist sentimentalities, what we encounter in Acts is not myth or metaphor but it is realism in every sense.

In 16:16-24, Paul becomes “annoyed” (Greek: diaponeomai) by a slave girl’s antics who was evidently possessed by a demon. However, the deeper meaning of “annoyed” is not “annoyed” in the sense of “slightly peeved” or “minor inconvenience” but “annoyed” as in “deeply moved” or “grieved.” A similar emotion is found in John 11:33 when Jesus is with the recently deceased Lazarus. Scripture notes that Jesus was “deeply moved” (indignant) at the sight of his death. Thus, Paul is more than a little irritated in this episode with the manic slave girl. It is evident that he is aware of a presence of deniable evil and death; and it has stirred him significantly. Nevertheless, Paul’s emotion of grieving annoyance is ultimately not directed toward the slave girl who is being taken advantage of by greedy pimps but toward the deniable evil called “spirit” as he responds: “I command you in the name of Jesus Christ to come out of her.”

And so, the truth is clear:

when presented with the evidence of deniable evil, indignant confrontation is in order.

Racism is a demonic possession.

I have no other way to explain it.

Police Shooting Missouri

Bonhoeffer once wrote in his letters from prison that it is imperative that:

“We must learn to regard people less in the light of what they do or omit to do, and more in the light of what they suffer.”

When we see the world as Bonhoeffer would have us see it, we begin to see the truth:

both Darren Wilson and Michael Brown are in fact victims.

Darren Wilson a victim of enslavement to the deniable evil of racism.

Michael Brown the tragic recipient of its scorn.

Thus, victims create more victims; hurt people hurt people.

 

And so, how can there be an account for justice given for Michael Brown? How can Christians be a part of giving such an account?

We carry forward knowing that Darren Wilson is merely a tool. He is a tool because those who have known the demon of racism know that this is what it is; demonic possession.

Wilson is a police officer caught in the middle of the politics of this world that are under the control of Satan and his demons (Lk. 4:5-7, 1 John 5:19).

Darren Wilson is the product of my idolatrous, mammon-worshipping, segregated city ripe for demon possession such as the one that cost Michael Brown his life.

Thus, we carry forward not aiming our scorn for Darren Wilson. Such a thing could be retribution at best. Thus, we carry forward with the confidence that the rite of exorcising this demon comes with the ministry of the double grace of union with Christ and the “one new humanity” that is promised because of it.

This does not mean we excuse Darren Wilson. Far from it! If he is indeed a murderer, he is a murderer that should be prosecuted to the fullest extent of the law. But as a good Calvinist, I can only believe this to be “mediocre good” at best.

Taking the holy ground will mean taking the leap of faith necessary (despite our modernist unbelief) to confront our demons with the sort of righteous indignation that casts out demons in the name of Jesus Christ.

Because racism is a demonic possession.

I have no other way to explain it.

“Finally, brothers and sisters, draw your strength and might from God. Put on the full armor of God to protect yourselves from the devil and his evil schemes. We’re not waging war against enemies of flesh and blood alone. No, this fight is against tyrants, against authorities, against supernatural powers and demon princes that slither in the darkness of this world, and against wicked spiritual armies that lurk about in heavenly places. And this is why you need to be head-to-toe in the full armor of God: so you can resist during these evil days and be fully prepared to hold your ground. Yes, stand—truth banded around your waist, righteousness as your chest plate, and feet protected in preparation to proclaim the good news of peace” (Ephesians 6:10-15 VOICE).

IMG_3916-768x1024Here’s a homily written by friend, congregant and seminary student Jimmy Owsley (above…no that’s not me). He wrote this sermon for our evening worship in Guatemala during our mission there in July.

His text was Jesus from the Sermon on the Mount: Matthew 5:3- ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.’

 

What do you think it means to be poor in spirit?

According to Matthew Henry’s commentary on Matthew 5, “To be poor in spirit is to be contentedly poor, willing to be emptied of worldly wealth.”

Putting it another way “The poor in spirit have accepted the loss of all things, most importantly the loss of self, so that they may follow Christ,” says German theologian and martyr Dietrich Bonhoeffer.

I’d like to start this sermon off with the premise that he Sermon on the Mount demands our whole allegiance. If Scripture is our authority then we don’t get to pick and choose which verses we want to follow and which ones we don’t. And this is one of the most comprehensive segments Jesus’ teaching that we have available.

Furthermore, when Jesus instructs in the Sermon on the Mount, he is not speaking of merely spiritual realities. When Jesus speaks of the kingdom of God or the kingdom of Heaven, he speaks of a present physical kingdom, the kingdom prophesied in the Old Testament which the Messiah was to bring about. This is why the early Christians could say “Jesus is Lord” in direct contradiction to “Caesar is Lord.” It was kind of a big deal. In orthodox Christian belief, this kingdom an already-but not yet reality that Christian are called to live into. This is a paradigm in which the realities of heaven and earth collide.

So when Jesus says blessed are the poor in spirit, he is not saying that they will be blessed in spirit sometime later, such as when they die. And he’s not saying that being poor in spirit has nothing to do with earthly wealth. “You cannot serve both God and wealth,” he says.

Rather, the kingdom of heaven belongs to those who would renounce all earthly gains. This is why Jesus says that it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.

And when he says, “Blessed are the poor in spirit,” he is saying those who are poor in spirit are blessed now, in this life. They are the partakers of the kingdom of Heaven. Those who have emptied themselves, who seek not their own gain but live according to the principles of the kingdom of God, that God’s “will be done on earth as it is in heaven,” these people have God’s peace in their hearts. For these are the ones who, as Jesus says elsewhere, have lost their life that they may find it. How contrary to our “American Dream”?

So he says do not store up treasures on earth, but rather store up treasures in heaven. In other words store up treasures based on the principles of God’s kingdom, where poverty, simplicity, justice, meekness, and mercy are valued. Leave behind the values of the kingdoms of this world.

Indeed, every earthly gain can be lost. But it is our relationships with others, established through loving service of God and neighbor, which are the stuff of heaven. Only our relationships with God and with neighbor can bring us the overwhelming peace that comes with the kingdom of God. This kind of peace requires renouncing the false securities that this world has to offer: “There is no way to peace along the way of safety,” says Bonhoeffer “For peace must be dared. It is itself the great venture and can never be safe.”

If you are poor in spirit, if you sacrifice your own wealth and aspirations and live on mission for God in this world as you are meant to do, “Seeking first His kingdom and His righteousness,” God will take care of you, Jesus says. But if you strive first and foremost for your own security, then your heart is not with him in his kingdom for “Where your treasure is, there your heart will be also.”

“For this reason” Jesus says “do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on…” And of course, all of us doubt this. How can we not worry about providing for ourselves? And even for our families?

But Jesus anticipates this. “O you of little faith,” he replies. “If God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you?

So what would it mean to live at peace? To follow Jesus commands not to worry? To not be pursuing that next highest paying job, a successful career, or that dream of more comfortable house? What would it mean to live wholeheartedly for the purposes of God, relying on each other and trusting that, if we live according to principles of His kingdom which are vastly different and most often contradictory the principles of our earthly kingdoms, that if we trust and follow God will provide?

This week we all will experience God’s kingdom in some way. I trust that you are here, not to check off a box or fill in that volunteer line on your resumes. You are here in good faith because you feel some calling to serve God by serving your neighbor. You feel the pull to live out your faith, and you have renounced a chunk of your valuable time and resources to be here this week.

This may feel like a mountaintop experience for some of you, or a break from reality in some way. And it is a break from our normal everyday American reality. You might wonder how to live so simply and meaningfully in your everyday life when you return.

I encourage you to soak in the principles of the Sermon on the Mount this week, and to fully enjoy the extent to which you will be able to give of yourself. Please also be thinking about ways in which you might reorient you everyday life around these principles. What would it be like to really live according to the beatitudes day in and day out?

In the name of the Father, and the Son, and Holy Spirit. Amen.

 

16 CARAVAGGIO 02 THE SERMPON OF STEPHEN

 * The Stoning of Stephen

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* The Beheading of St. Paul

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* The (Upside Down) Crucifixion of Peter

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The Woman Jesus Refuses to Condemn to a Legal Execution

(aka: The Woman Caught in Adultery )

St Andrew Apostle

* The Whipping and Crucifixion (on an X-Shaped Cross) of Andrew

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* The Stoning (and Clubbing) of James, Jesus’ Brother

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* The Execution (by Arrows) of Jude

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* The Assassination of Archbishop Oscar Romero

 

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* The Hanging of Dietrich Bonhoeffer

 

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God’s Mercy for Cain by God (Following the First Murder)

 

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* The Execution of Jesus (aka: God Incarnate)

* = Lawful executions of innocents carried out by the official governing bodies of the time

barth_tagungOn the fashionably skeptical (ie, intellectually lazy) side these days are the ‘Nones,’ represented by that most tedious of cliches “I’m spiritual but not religious.”

I second Lillian Daniel who writes — in response to the dumb flight companion who condescends “I’m spiritual but not religious” — “Please stop boring me.”

Not to mention that it’s hardly self-evident what ‘spirituality’ has to do with nitty-gritty particularity like Jesus. Regardless, it’s assumed that ‘religion’ is a lesser, less enlightened endeavor than spirituality. In ‘religion’ you have tradition and hierarchy and commands and God telling you how to live your life. Whereas with ‘spirituality’ you have…no one telling you how to live your life.

Even on the religious side ‘religion’ is treated in pejorative tones. Peter Rollins’ ‘God is dead’ theology is the rage among Emergent and Progressive Christians. Diana Butler Bass’ recent book, Christianity After Religion, documents the rise of the ‘Nones’ and charts a religionless way forward for communities of faith; meanwhile Evangelicals persist in hijacking Bonhoeffer for themselves with choice quotes like his pondering the ideal of a ‘religionless Christianity.’

Religionless Christianity = Christianity without church, worship services, prayer, doctrine, sacraments, and sermons.

It’s about relationship not religion!

Which of course is the perfect recipe to yield a Christianity without Jesus.

A ‘Jesus-inspired’ spirituality let’s say.

Neo-Calvinists like Tim Keller, who otherwise have nothing in common with the likes of Peter Rollins or Diana Butler Bass, nevertheless distinguish between ‘religion’ and the ‘Gospel.’

Religion, Keller likes to say, tells you what YOU have to do to earn God’s favor. The Gospel is the declaration is that there’s nothing YOU have to do to earn God’s favor. Christ has died for your sin, in your place, so that the prodigal Father can welcome you home.

Nevermind that this Calvinist definition of the Gospel in no way matches how Peter and the Apostles defined it: Christ whom you crucified has been raised from the dead and has given dominion over the Earth.

I don’t really know what the big deal is about ‘religion.’ You’d think it would be fairly obvious that when people gather together to worship God by means of ancient, communally-constructed practices meant to bind them both to God and one another they’re engaged in what Emile Durkheim labeled ‘religion.’

This looking down the nose at ‘religion’ is nothing new. The title for the next section in Barth’s Church Dogmatics is “The Revelation of God as the Abolition of Religion.”

Barth begins this section in the affirmative.

What we do as Christians is comparable with other religions. Yes, Christianity begins with God’s initiative, God’s revelation, God’s speech. But we are the indirect objects of God’s speech and, as such, we as receivers of God’s revelation participate in a human phenomenon known as ‘religion.’

Barth’s up to more here than just treating religion as the polluted byproduct of humanity’s messing with the ‘spiritual.’

For Barth, ‘religion’ isn’t the opposite of spirituality; it’s the other side of ‘revelation.’

Revelation reminds us of how Christianity remains distinct from everything else that falls under the label ‘religion,’ for revelation insures that Christianity will never end up being what every other religion was after all along.

‘Religion’ is not a more general term for traditions that all mean, intend and pursue the same things once you brush aside their cultural particularity. Christianity is not one spoke among many leading to a common central hub.

We’re not all alike, Barth insists, which is the foundation for Barth’s resistance to apologetics- rationally explaining Christian belief by means of other, generally-accepted terms and premises.

Revelation is God’s pursuit of humanity.

Religion is humanity’s pursuit of God.

As Barth says:

Revelation singles out the Church as the locus of true religion. But this does not mean that the Christian religion as such is the fulfilled nature of human religion. It does not mean that the Christian religion is the true religion, fundamentally superior to all other religions. We can never stress too much the connection between the truth of the Christian religion and the grace of revelation. We have to give particular emphasis to the fact that the Church lives by grace, and to that extent it is the locus of true religion. 

Living by grace will mean living by the grace of God in Christ. There is a particular identity to the church as the grace people–an identity tied to the name Jesus Christ and the story of his life, death, and resurrection.

For Barth, ‘religion’ isn’t a category we need condescend; it’s not the opposite of enlightened spirituality shorn of all manmade traditions.

For Barth, the term ‘religion’ simply reminds us that all attempts to know God rely upon the grace manifest in God’s revelation in Jesus Christ. Religion has to be a man-made phenomena because the only way to God is God’s revealing of himself in Christ.

So it’s not that you can be spiritual without being religious; it’s that you can’t really be either apart from God’s grace.