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.

The Pope, Jeffress and the Death Penalty

“Many times when I stress Jesus clear teaching on loving enemies and non-violence, someone will say, “But what about the Old Testament where God commanded violence?” Particularly people have brought up King David who was called “a man after God’s own heart” and yet participated in much violence against enemies. To that I want to say that we are called Christians, not Davidians. We follow Jesus, not David. It always baffles me when Christians treat the Captain of our faith so trivially and easily dismiss him in favor of Old Testament texts. Do we not believe that God himself came into history? Is it insignificant or does it change everything? How much do we actually “believe in Jesus”? 

But another thing I want to point out is a little passage in 1 Chronicles where David summoned all the officials of Israel for an assembly in Jerusalem including “all the officers over the tribes, the commanders of the divisions in the service of the king, the commanders of thousands and commanders of hundreds, and the officials in charge of all the property and livestock belonging to the king and his sons, together with the palace officials, the mighty men and all the brave warriors.” This is what he said:

“Listen to me, my brothers and my people. I had it in my heart to build a house as a place of rest for the ark of the covenant of the LORD, for the footstool of our God, and I made plans to build it. But God said to me, ‘You are not to build a house for my Name, because you are a man of war and have shed blood.'” (1 Chronicles 28:1-3)

Wait a second, didn’t God command all the bloodshed and violence? Does this not bring that into question? What a shocking and historical statement to make to the entire military of Israel. The “man after God’s own heart” was denied his desire to build God a temple because he was a “man of war” and had shed blood. Perhaps King David was such a man after God’s own heart that even in his time, when violence was seen as the divine way, he was ahead of his time in beginning to see God’s true heart on this matter. This is an Old Testament foreshadow of what was clearly revealed in Christ, and the true hope of God’s kingdom and the building of his temple (us).”

— Jacob M. Wright

What I think we have here is an example of the ancient practice of claiming God is on your side to justify violence, and then David’s growing realization that killing another human could not possibly be a loving God’s desire. A recent example of this was the Pope’s condemnation of capitol punishment as being counter to the teachings of Christ. A telling rebuff was President Trump’s evangelical advisory panel member, Robert Jeffress: 

“When an individual takes a life, the Bible calls it ‘murder.’ When the government takes a life, the Bible calls it ‘justice.'” …“I’m sure Pope Francis is a good man who is sincere in his belief. But the Pope is sincerely wrong on this. Popes, pastors, and churches may change their opinions, but God’s Word never changes. ‘Forever, O Lord, thy word is settled in heaven’ (Psalm 119:89).” *

It is here we can clearly see the problem inherent to evangelical theology… “God’s Word never changes.” The assumption is that there is no progression of thought about God and ethics in scripture, and that the Bible sprung fully formed from God’s mind like Athena from Zeus’ forehead. It totally discounts the humanity of scripture, and in practice places cherry-picked violent passages as more authoritative than Jesus’ own teachings. It is a slippery slope that has historically allowed the church to justify very un-Christlike behaviors. Like King David of old, evangelicals end up creating a god in their own image. A god that satisfies their own violent and selfish appetites for revenge. Rather than allowing scripture to show progress in understanding God’s revelation in Jesus Christ, it is forced into a theological box of man’s own creation.

The ironic thing about treating scripture in this manner, is, that despite the claim that they are “honoring” scripture in this way, a finished, inerrant, propositional scripture allows quite a bit of wiggle room and unethical behavior. It is quite easily twisted, as it has been reformed in man’s own understanding of how a propositional rule book would look.

I have quite a few run ins with both atheists and fundamentalist Christians over the violence in scripture. As a progressive I get hit from both sides. Atheists almost universally seem to understand the Bible as fundamentalists do, inerrant and spoken by God. It is a straw man argument that they can easily attack. My dear evangelical brethren, on the other hand, insist on defending scripture as accurately depicting God’s violence (justice). Both sides feel this is the only way to interpret scripture: literally, and neither will admit to their presuppositions. …Very frustrating.

The truth of the matter is that scripture is the word of God, small letter “w.” As John tells us, Jesus is the Word of God, big letter “W.” This worshipping of the Bible creates a false idol of something that should be cherished but subservient to Jesus, not lord over him. Let’s get our priorities straight.

* http://www.firstdallas.org/news/pastor-robert-jeffress-pope-is-dead-wrong-about-capital-punishment/

The Kingdom of God and the Kingdom of Rome

Perhaps the biggest misunderstanding of the church over the centuries has been related to how the church is to manifest the Kingdom of God in society. One of the main purposes of my blog and indeed, why, a half dozen years ago I decided to “deconstruct” my evangelical assumptions, can be summed up in a desire to better manifest the Kingdom of God. The gospel message is about the Kingdom of God and not, as in evangelicalism, about what you must do to avoid hell and “go to heaven when you die.”

When Jesus was asked by Pilate if he was the “king of the Jews,” his reply of “my kingdom is not of this world,” seems to have never fully registered with his followers in the centuries that followed. Looking at the social milieu in the first century we see a Palestine under Roman control. Israel has faced a number of centuries being conquered and reconquered by foreign powers. In other words, a theocratic state conquered and ruled by secular states. In order to survive and maintain some degree of power, the Jewish Sanhedrin and the Pharisees compromised with the Roman government. In doing so, they took on the methods of Rome: quest for power, control, wealth, in other words, their own self-interests. The common person was largely left out of the equation and reaped little benefit form the merger of church and state. In fact, they suffered because of it. 

In a blatant rebuff of an earthly theocratic rulership, Jesus declares the Kingdom of God is not “of this world.” This is something he conveyed over and over in his parables and is the central theme of the Sermon on the Mount: the Kingdom of God is not like early kingdoms. It is worth pondering for a moment. If God’s Kingdom is not of this world, was a theocratic state, i.e., Israel, ever really a “final plan” of God’s, or was it a misunderstanding, a tribalistic anachronism of Moses and Aaron’s? Certainly, the tribalistic, warrior God of early Israel seems at odds with the Heavenly Father Jesus portrays.

In large part, Jesus’ clashes with the religious leadership was over collusion. When religion merges with the state, it is religion that suffers or is diminished. So how is it that the Kingdom of God is to flourish among men (and women)? The key to understanding is scattered throughout his teaching via parable. Parables were a popular teaching method in the first century and allowed Jesus to be subversive to the Jewish leadership in a way that the common folk could understand and agree with, but not give legal reason for his arrest. It bought him time to get his message out before his inevitable arrest and murder by the state.

Jesus knew, no doubt, that his “good news” was good news to the poor, the sick, those rejected by the religious powers, but would be a threat to those who colluded with Rome. The growth and distribution of the Kingdom of God was not to follow an earthly blueprint. Like a tiny mustard seed it would start small and eventually snowball into something huge. But not by coercion or manipulation. Not by putting the Ten Commandments back in courtrooms, not by putting Bibles in classrooms, not by having compulsory prayer in our schools, not by passing legislation to deny women, minorities and foreigners equal rights, but by the selflessness of people sharing the love of God to others. For almost 300 years this was the paradigm of the early church, in stark contrast to the Jewish-Roman collusion, which did not end well for the Jews.

But, then, in the early 4th century, the emperor Constantine, a ruthless violent man, “converted,” i.e., saw the advantage of merging the growing Christian church with his secular power regime. The early church fathers, tired of the relentless persecution, did exactly what the Jews had done in the first century, they colluded with the enemy of the Kingdom of God. To some, this was seen as a godsend, the opportunity to spread the gospel unhindered by persecution. In retrospect it allowed a perverted and unhealthy church to grow in power, wealth and influence. In time holding the “keys to the Kingdom” meant the religious controlling majority could not only declare heresy, or anathematize “false teachers,” but arrest and execute those who did not toe the line.

History had repeated itself. The lesson that collusion with the state does not end well, as with the Jews, was a lesson not learned. The entire Middle Ages was squandered by the Church of Rome consolidating its stranglehold on Europe. And again, with the Reformation and it’s break with Catholicism, the same mistake of collusion was made. Some finer points of theology had shifted but the Reformers policies were straight out of the Catholic playbook.

Fast forward to the 18th century. Christianity in Europe had become, state religions. Dying institutions propped up by the secular governments as a way of morally legitimizing their harsh governments. Ah, the great American democratic experiment. Unfortunately, again a major misunderstanding of how the Kingdom of God operates. The cries of religious freedom were then, as they are now, primarily not about freedom for all, but freedom to practice particular forms of religion at the exclusion of others. Slavery, the seizure of tribal lands and subsequent displacement of First Nation peoples and the various persecutions of Catholics, Jews, Chinese, Mormons, etc., all an outgrowth of a nation who fancied herself, “Christian.” Yep, collusion again.

Someone once said that the definition of insanity is repeating the same action over and over again, expecting a different result. This is what the American church is guilty of, colluding with the state and eventually expecting it to result in the Kingdom of God. The evangelical church over a two century period, enjoyed a tremendous growth, not only in numbers, but in power and prestige. It identified completely with the nationalist interests of the American government. The government, as conceived by the fathers of our nation, became an object of worship, in its romanticized form by the conservative church.

Any hint of change to the chummy relationship the church had developed with civil government was seen as an attack on “Christian values.” This is the tragedy of Trump Christianity: the Right has so thoroughly mixed partisan right wing conservatism with Christian ideals, that the Gospel of the Kingdom has been pushed out. Now, with the major shift in American ideology away from conservatism and towards equal rights  and inclusivity, the Religious Right is majorly threatened. It would mean the death of “church as usual.”

This is an observation I made a few posts back, that society is advancing morally faster than the Religious Right is. Society as a whole, is acting more Christlike than the church. The goal or methodology of the church, in its endeavor to bring the Kingdom to earth, is not to impose legal sanctions and laws against what it determines to be “sin,” but to simply love others, regardless, and seek justice, mercy and grace for all mankind. This is not meek pacifism, but a call to action. Actions that will have an effect on society for the better.