Trump Laughs Uproariously: Mocking Victims of Sexual Assault

Has the world gone mad? I just watched the news where Donald Trump ridicules two female reporters, telling one she “never thinks,” (1) then a day later mocking sexual assault survivor Christine Blasey Ford regarding her testimony in The Kavanaugh hearing. (2) If that was not disturbing enough, when asked by a reporter later if he had any words for American men regarding sexual assault, he made excuses for men by stating “it’s a very scary time for men in America.” (3)

When asked what Dr. Ford found she remembered most clearly about her assault she replied, “the uproarious laughter, between two men having a good time at her expense.” The parallels between Trump’s ridicule of the female reporters, the Trump “pussy grabbing” tape, his mocking Dr. Ford’s account of sexual assault and his fears for men being held responsible for sexual aggressions, all amounts to his uproarious laughter at women who are sexually assaulted.

Then I hear Paige Patterson, who was forced out of his position as president of Southwestern Baptist Theological Seminary due to mishandling of sexual assault and subsequent cover up, is slated to teach a class on “Christian Ethics” at a non SBC related school. (4) My head is spinning!

What is most disturbing about all this? These men? No. There will always be men in positions of authority and power who use that power to exploit women sexually. What disturbs me most are the “little people” who enable them. And, unfortunately, there are a lot of them. The Trump faithful. The myriads of people who monolithically laugh along with him at the expense of rape victims, the disabled, news reporters, refugees, Muslims, Gays, women who seek equality and anyone who is non-White.

It is chilling to see the faithful behind Trump at his rallies, cheering, laughing, shaking their heads in agreement, shouting his slogans. I came of age during the tumultuous 60’s. I thought the bigotry, sexism, racism and hate was largely behind us. I was naive. What we are seeing is the worst in humanity, emboldened by a master manipulator, feeding on the fears of White male misogamists and racists. There is a tangible aura of fear, stoked by White privilege that hangs over America. It is not new. We have sensed it before. When we forget the past, or are lulled into complacency, it returns. It is a cancer that returns after a few decades of remission.

Thoughts and prayers are not enough to combat the hate that spills forth from Washington. The original Republican Party died and was replaced with a doppelgänger in the 1970’s. Thousands of White, racist Southerners left the Democratic Party and flocked to the Republican Party when desegregation was forced on them by a Democratic controlled administration. People, the gospel and social justice is, by nature, political as well as spiritual. VOTE!

  1. http://nymag.com/daily/intelligencer/2018/10/trump-tells-female-reporter-shes-never-thinking.html
  2. https://www.cnn.com/2018/10/02/politics/trump-mocks-christine-blasey-ford-kavanaugh-supreme-court/index.html
  3. https://www.usatoday.com/story/news/politics/2018/10/02/donald-trump-says-very-scary-time-young-men-america/1498770002/
  4. https://relevantmagazine.com/god/paige-patterson-who-was-fired-for-covering-up-student-rape-allegations-will-now-teach-a-christian-ethics-course/

Iron Age Evangelicalism: How Veneration of the Bible has Hurt the Church

Well, it’s been one of those weeks. I sprained my back badly a month ago, so I’ve been dealing with nagging pain, making it hard to concentrate on a number of things and get any work done. In addition, my attempts to address the church’s responsibility towards social justice online have been met with contempt, anger and accusations of heresy from evangelicals that have read my comments. It can be downright discouraging.

I’ve addressed some of what I believe are the underlying reasons for evangelical hostility to social justice in a couple of previous posts. I’d like to discuss an issue that has broader implications for evangelical theology and social interaction: that of their views on the ontology of scripture itself. The underlying principal for the Protestant critique and eventual separation from Catholicism was a renewed emphasis on the canonical scripture: the Bible.

As a result “sola scriptura” became the Protestant battle cry. Unfortunately, that has led to some stagnation in the Protestant church. It would seem ironic, that a renewed enthusiasm for scripture would actually impede the church from growing spiritually, but I believe it has. Over and over last week I heard the complaint that “social justice” wasn’t in the Bible, or that it wasn’t biblical. That it was the “spirit of this age,” that the government has no right to force us to subsidize the poor, etc.. Of course, this was similar to Christian complaints against abolition preceding the American Civil War.

I think the reason for this vehement denial lies in the way evangelicals, especially those that are closet fundamentalists, venerate scripture. Scripture is the final word, literally. There is no need to improve, how could one possibly improve upon God’s very own words? In a word, evangelicals tend to get stuck in the Iron Age, or even the Bronze Age. The sociological mores, ethical and moral situations and solutions of 2-3 thousand years ago, become, de facto, God’s solutions. This has caused all sorts of problems when it comes to social justice, from slavery, to women’s equality, Gay rights and the death penalty.

The veneration of scripture has, in some reformed traditions, especially among Calvinists, effectively replaced the work of the Holy Spirit. Cessationists like John MacArthur, believe much of the prophetic work of the Holy Spirit ended after the Apostolic Age. The prophetic function of the Holy Spirit in the life of believers and the subsequent corrections for the church are viewed with suspicion and criticized as too subjective. Additionally, the Bible has, in evangelical parlance, replaced, or is given much greater attention as the “Word of God,” than Jesus himself as the Word of God.

When the church views scripture in this fashion, ethics get “frozen in time.” Women are forever subordinate to men, Gays are always an “abomination,” war becomes “just,” the death penalty becomes justifiable, killing one’s enemies becomes a part of the Kingdom narrative and God’s “final solution” involves violence. As a result, the church becomes unable to respond in a relevant way to changing social events. This is what the “culture wars” are about: the church’s inadequacy to deal with change.

Following the Bible is vastly different than following Jesus. The Bible is not a repository of “facts” about God, nor is it a definitive guide to “Christian living and ethics.” It points to something much greater than itself. In our churches we should have more “Jesus study” than “Bible study.” This would involve grappling with an ever changing social and political environment and asking how would the Holy Spirit have us respond in a way that does justice and shows love and mercy. It would be WWJD on steroids. Jesus becomes the touchstone for us rather than the Bible itself.

Unfortunately, the inability of much of the church to think further than the Iron Age, or the 16th century reformers reinterpretation of the Bible has made the gospel message largely irrelevant. Reformed theologians can’t seem to move past the shadow of John Calvin, regurgitating the same thoughts over and over again. This is not how the church should move forward in the 21st century. This is not how the church should meet new challenges. We need to be looking forward, not backward. If not, evangelicalism a century from now will be viewed as a short-lived stumbling block to the Kingdom of God and not a major contributor to its furtherance. 

Why Abortion Opponents Should Oppose Brett Kavanaugh…and all Other Republicans

Excellent analysis here.

Thinking Pacifism

Ted Grimsrud—9/29/18

I am acquainted with several people (and know of many, many more) who were troubled by Donald Trump’s lousy character and shady business dealings yet still voted for him. The basic rationale seems to have been: “Sure, Trump is awful. Clinton’s awful too. The difference is that Trump will appoint Supreme Court justices who appose abortion.” The vote in the 2016 election was close enough to imagine that these people may have tipped the balance.

And now Trump is rewarding such choices. First, he got the rigid right-winger Neil Gorsuch on the Court to replace rigid right-winger Antonin Scalia (some analysts have suggested that Gorsuch is even more extreme than Scalia in his embrace of a corporatist agenda, hard as that may be to imagine). Now, we are likely just days away from Brett Kavanaugh (a long time Republican Party operative) joining four other rigid right-wingers to form…

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Franklin Graham: Rape Irrelevant

—One of the most neglected areas of social justice involves how women are treated in society. The past week I have been involved in numerous discussions on Facebook and online forums concerning Judge Kavanaugh. I was particularly struck by Rev Franklin Graham’s opinion on the matter of Kavanaugh’s alleged attempted rape some 35 years ago while he and the alleged victim were in high school. Franklin’s response was that if true, it was irrelevant, because it “happened nearly 40 years ago.” (1) He then goes on to describe it as an 11th hour political stunt.

—Now I don’t know if Dr. Ford’s allegations are true, and I don’t know if Judge Kavanaugh’s denials are true either. This much I do know, however, is that almost to a man (and woman) the evangelicals I have dialogued with believe Judge Kavanaugh, and disbelieve Dr. Ford, just like the Rev. Graham. The converse is true when I think of the progressives I have talked to. They almost to a man or woman believe Dr. Ford is telling the truth.

—The reason I believe for this, is evangelicals are taught to trust authority. In a complementarian world view women simply do not have authority over men…period. Hence in a he said, she said scenario, the woman will always be distrusted in favor of the man, who “was created first,” and has greater authority. It has been that way for thousands of years. Men like Graham are simply repeating the status quo of generation upon generation before them.

—This sets up an ironic situation where evangelicalism has a tendency to side with power and authority and disregard those without those advantages. And, unfortunately in the case of rape they will side with the accused automatically rather than seek to console the victim.

—Whether this will ultimately bear on the Kavanaugh hearing, I do not know. I do know that I find Dr. Graham’s comments deeply disturbing.

  1. https://m.youtube.com/watch?feature=youtu.be&v=T8ljWlevaU0
  2. http://www.patheos.com/blogs/faithinpubliclife/2018/09/franklin-graham-attempted-rape-doesnt-matter/?utm_source=Newsletter&utm_medium=email&utm_campaign=Progressive+Christian&utm_content=43

The Church as Contributor to Social Injustice

I am going to continue my previous post on the evangelical statement put forth by John MacArthur as a number of issues have come to my attention in my subsequent interactions with evangelicals online. Some clarifications need to be made.

First, as I have pointed out in my previous post, much of this is about jockeying for control of evangelicalism itself. This battle is not new, but began in earnest within the SBC (Southern Baptist Convention) three decades ago. Southern Baptists comprise the majority of evangelicalism with many “hidden” branches posing as “unaffiliated” or “nondenominational.” Moderates were forced out of the denomination over a period of two decades back in the 80’s and 90’s. There was a concerted effort to replace moderates with fundamentalists in their educational system. Since then the denomination has doubled down on the efforts to squelch any attempts at reform. MacArthur is a product of that wing of evangelicalism.

Secondly, although both fundamentalist Christians and Progressive Christians present Social Justice as either, a. irrelevant or b. central to the Gospel, the truth of the matter is more complex. By quoting from the prophet Isaiah, Jesus began his ministry with a reference to social justice, but his message was never about reforming the Roman government. It was directed at social injustice and religious hypocrisy WITHIN RELIGION. This is what initially got Jesus in trouble. It was his prophetic indictment of the Jewish religious authorities using their power to exploit others. This is why many evangelicals will point out (correctly) that Jesus never tried to change the government or shame the government into social programs that benefited the poor, etc..

So here is where it gets awkward for the fundamentalist wing of evangelicalism. Historically they have been one of the prime perpetrators of social injustice in America. For the past 150 years, white fundamentalism has been a major hurdle and has systematically targeted people of color as well as Catholics, Jews, women, Gays, and a host of others. Bolstered with Bible verses and the assurance of an inerrant Bible, preachers in the South convinced their parishioners that God was behind their cause. Much like MacArthur and his dismissal of social justice, these pastors were convinced the “modern secular” abolitionist goals of the North were a threat to the Gospel and contrary to the clear teaching of Scripture.

As the government pushed for social justice for poor Blacks, fundamentalist Christians pushed back hard against those reforms, preferring to exploit others based on race for their own financial gain. It is almost as if the Pharisees were lifted out of first century Palestine and resurrected in the 19th century as Southern Christians. In the end Southern Christians were willing to go to war, claiming states rights. The American Civil War killed over 700,000 people. Sadly, losing the war for cessation did not change their hatred and oppression of Blacks. Instead, they sought all sorts of work-arounds to circumvent laws for Black equality. The next 100 years was spent trying to segregate and marginalize Blacks (and Hispanics) as much as possible and deny them quality of life.

Thirdly, this is not “ancient history.” One of the comments I heard over and over in the 90’s from White conservatives was how sick and tired they were of hearing about “200 years of oppression.” A popular bumper sticker read, “If I’d known it would be this much trouble, I’d have picked my own damn cotton!” In other words, they didn’t believe Black claims of oppression had validity. Tragically, this opinion still affects, to one degree or another, about 70% of White evangelicalism. It has expanded to include more than just people of color. Basically anyone other than White fundamentalists is fair game.

So it is no wonder that MacArthur and 7000 other signers of the Statement on Social Justice feel the struggle for Social Justice is a distraction from the Gospel. They don’t believe the struggle is valid in the first place. They uphold a narrative about race and the place of women that is founded in White male privilege. The use of Scripture is used to validate their own presuppositions and biases.

I would add as a fourth point, that the Gospel, as understood by fundamentalists, is really not the matter of concern here. In the early 20th century, fundamentalists eschewed involvement in politics and war. They were accused of being “unpatriotic.” Subsequently, they have bent over backwards to appear super-patriotic. The American Constitution has become almost as sacrosanct as the Bible itself. The argument about Social Justice has become more of an argument about the role of government in society, and how much intervention is acceptable, than a Biblical discussion on social responsibility. This is why the majority of conservative Christians I talk to say they are unabashedly, Libertarians. 

Because of this willful ignorance of past church failures in the area of social justice that evangelical Christianity has stalled. Meaningful repentance needs to take place before the church can be a “witness to the gospel” in society. The church needs to clean house.

Further:

http://www.patheos.com/blogs/keithgiles/2018/09/over-7000-pastors-admit-they-dont-follow-jesus/?utm_source=Newsletter&utm_medium=email&utm_campaign=Progressive+Christian&utm_content=43

John MacArthur and the Great Divorce from Social Justice

It’s been a somewhat challenging past three weeks. I injured my back climbing the ladder on our travel trailer and it is taking a month of Sundays to heal. Normally I would have tried to get a couple of posts in by now, but the pain has been too distracting. So instead of a lengthy post addressing the recent “Statement” on Social Justice by conservatives point by point, I will give a broader assessment of what I think are the underlying reasons Evangelicals felt a need to make the Statement in the first place. In doing so I will be using Diana Butler Bass’  Christianity After Religion

If you’ve been following the struggle for control in Evangelical circles you would be aware of the recent attack on “Social Justice,” by Pastor John MacArthur of Grace Community Church in Sun Valley, So. CA. A number of excellent responses have been made. Links provided below.  

MacArthur states that they deny “that the postmodern ideologies derived from intersectionality, radical feminism, and critical race theory are consistent with biblical teaching.” 

He goes on to state “Clarity on these issues will fortify believers and churches to withstand an onslaught of dangerous and false teachings that threaten the gospel, misrepresent Scripture, and lead people away from the grace of God in Jesus Christ.”

“Specifically, we are deeply concerned that values borrowed from secular culture are currently undermining Scripture in the areas of race and ethnicity, manhood and womanhood, and human sexuality. The Bible’s teaching on each of these subjects is being challenged under the broad and somewhat nebulous rubric of concern for “social justice.””

The fact that MacArthur fails to define the terms, “intersectionality,” “radical feminism” and “social justice,” I believe is telling, as I do not believe MacArthur himself understands them, nor does he understand the underlying reasons he distrusts modern attempts to achieve social justice. MacArthur’s frame of reference is that of a White male with a successful following, numerous books and a graduate degree from Bob Jones University. He is, to speak, at the top of his game. One of the things about being at the top of the social ladder racially, sexually and gender-wise is one thinks they should define the issues. It’s called speaking from a position of privilege. This is what intersectionality addresses. 

I will not go into the history of Bob Jones University other than to say it was founded on racist, segregationist principals, not the gospel. One can Google it to see its ugly past history. But there are broader issues than just White privilege at play. What I believe we are seeing is something that has played out over and over again, both in ancient Israel and in church history. 

“Woe to you as well, experts in the law!” He replied. “You weigh men down with heavy burdens, but you yourselves will not lift a finger to lighten their load. 47Woe to you! You build tombs for the prophets, but it was your fathers who killed them. 48So you are witnesses who consent to the deeds of your fathers: They killed the prophets, and you build their tombs.…” Luke 11:46-48

What Christians like MacArthur are guilty of is lip service to men like Martin Luther King. While these prophets are alive and calling for social justice the church resists, sometimes violently. Years later they laud the sacrifice and accomplishment of these men and women. It is the height of spiritual blindness.

This, I believe is due to the fact that dominant religious institutions are inherently resistant to the prophetic voice. This was true in Jesus’ day and is just as true today. As Diana Butler Bass states:

“Religious discontent is indistinguishable from the history of spiritual renewal and awakening. Religion is often characterized as contentment, the idea that faith and faithfulness offer peace, security, and certainty. In this mode, God is depicted in kindly ways, the church is an escape from the cares and stresses of the world, and religious leaders as pastors, the caretakers of the flock. Although most faith traditions do offer such surety to believers, religion has another guise as well—the prophetic tradition. In the prophetic mode, faith discomforts the members of community, opens their eyes and hearts to the shortcomings of their own lives and injustice in the world, and presses for human society to more fully embody God’s dream of healing and love for all peoples.

Religious faiths struggle between the pastoral and the prophetic, comfort and agitation. In a very real way, institutions are inherently pastoral—they seek to maintain those things that give comfort by baptizing shared values and virtues of a community. They reinforce the way things are (or were) through appeals to divine or supernatural order. They are always slow to change. Institutions resist prophets. Prophets question. They push for things to be different. They push people to behave better toward one another. They want change.”

—Diana Butler Bass, “Christianity After Religion”

In response to the prophetic call, those that hold positions of power, wealth and influence in the church become threatened, fearful and angry. They tend to see the call for social justice as a “competing” philosophy rather than a call for repentance and change within the church. If you have all the right boxes checked off theologically, then why would you need to change something? I would charge that MacArthur and the 4000 signatures that followed are “comfortable” with their religion. And that’s the problem. Jesus didn’t call us to be comfortable. If one is not dissatisfied in some fashion with their religion then they have gotten too comfortable.

Further reading:

http://www.patheos.com/blogs/divergence/2018/09/07/the-gospel-is-social-justice/

https://thewitnessbcc.com/an-open-letter-to-john-macarthur-about-social-justice/

https://sojo.net/articles/latest-evangelical-statement-and-history-stumbling-racial-justice

A Changing Religion: The Merger of Church and State

This has been lifted from a Facebook post by Bob Grayson. When the church was offered the “keys” to the Roman state in the fourth century by Emperor Constantine, little did the early church fathers realize what was really happening is that they were offering the keys to the church instead. In effect, the spiritual “principalities and powers” that Paul mentions became intertwined with the very fabric of Christendom.

“A Changing Religion

 Much of what Jesus taught seems to have been followed closely during the first several hundred years after his death and resurrection. As long as Jesus’ followers were on the bottom and the edge of empire, as long as they shared the rejected and betrayed status of Jesus, they could grasp his teaching more readily. Values like non participation in war, simple living, inclusivity, and love of enemies could be more easily understood when Christians were gathering secretly in the catacombs, when their faith was untouched by empire, rationalization, and compromise.

Several writings illustrate this early commitment to Jesus’ teachings on simplicity and generosity. For example, the Didache, compiled around 90 CE, says: “Share all things with your brother, and do not say that they are your own. For if you are sharers in what is imperishable, how much more in things which perish!” [1]

The last great formal persecution of Christians in the Roman Empire ended in 311 CE. In 313, Constantine (c. 272-337) legalized Christianity. It became the official religion of the Roman Empire in 380. After this structural change, Christianity increasingly accepted, and even defended, the dominant social order, especially concerning money and war. Morality became individualized and largely focused on sexuality. The church slowly lost its free and alternative vantage point. Texts written in the hundred years preceding 313 show it was unthinkable that a Christian would fight in the army, as the army was killing Christians. By the year 400, the entire army had become Christian, and they were now killing the “pagans.”

Before 313, the church was on the bottom of society, which is the privileged vantage point for understanding the liberating power of Gospel for both the individual and for society. Within the space of a few decades, the church moved from the bottom to the top, literally from the catacombs to the basilicas. The Roman basilicas were large buildings for court and other public assembly, and they became Christian worship spaces.

When the Christian church became the established religion of the empire, it started reading the Gospel from the position of maintaining power and social order instead of experiencing the profound power of powerlessness that Jesus revealed. In a sense, Christianity almost became a different religion!

The failing Roman Empire needed an emperor, and Jesus was used to fill the power gap. In effect, we Christians took Jesus out of the Trinity and made him into God on a throne. An imperial system needs law and order and clear belonging systems more than it wants mercy, meekness, or transformation. Much of Jesus’ teaching about simple living, nonviolence, inclusivity, and love of enemies became incomprehensible. Relationship—the shape of God as Trinity—was no longer as important. Christianity’s view of God changed: the Father became angry and distant, Jesus was reduced to an organizing principle, and for all practical and dynamic purposes, the Holy Spirit was forgotten.”

— Adapted from Richard Rohr, Dancing Standing Still: Healing the World from a Place of Prayer (Paulist Press: 2014), 48-51; and

Things Hidden: Scripture as Spirituality (Franciscan Media: 2008), 100.

 [1] Didache 4:8. See Tony Jones, The Teaching of the Twelve: Believing and Practicing the Primitive Christianity of the Ancient Didache Community (Paraclete Press: 2009), 23. More about the Didache is available at http://www.earlychristianwritings.com/didache.html.