All posts by Dr. Charlie Self

Becoming Human: Agape, Eros and Gender Confusion

February 17th, 2015 |

I have a special request of my readers: please read the entire essay before assuming certain conclusions. This is one of my most vulnerable pieces. I offer these thoughts as a fellow-learner, the judge of no one’s heart and the (moment-by-moment) recipient of God’s mercy in Christ.

“Gender is a social construction.” (A 1970s and 1980s mantra on most public universities)

“[Heterosexual] Intercourse is socially-sanctioned rape” (Andrea Dworkin)

“A woman is only complete when serving her husband.” (Amish saying)

“Gender is fluid and our laws should reflect changing preferences.” (A California legislator commenting on a law that allows students to choose any bathroom based on their current perception of gender.)

“I have a right to sex without consequences.” (A Silicon Valley entrepreneur to author in 2008)

“How dare you deprive any person of a loving relationship! Your are a symbol of hate.” (A stranger speaking to the author in a forum supporting traditional marriage in California Proposition 8)

“Christianity has not been tried an found wanting. It has been found difficult and rarely tried.” (G.K. Chesterton)

A Culture of Confusion

From employment applications to income taxes, from plane tickets to passports, DNA tests and the “gender assigned at birth,” there are two categories that traditionally categorize humankind: Female and Male. Yet the Western (and increasingly, the globally connected) world(s) are locked in fierce battles over gender identity. Without exaggeration, we are moving toward “50 shades of gender.”

Anyone affirming the “simplistic” position of one humanity-two genders is now publicly denigrated. LGBTQ activists, drawing upon previous generations’ marginalization (and terrible persecution) of their preferences, have capitalized on their oppressed status and created a climate that marginalizes the deepest convictions of many religions and societies. Biblically thoughtful Christians find themselves in crossfire between compassion and conviction, pluralistic public policy and principled ideals in the faith community. (And why does Islam get a “pass” from Western progressives for their misogyny and oppression of gays?)

Biblical anthropology affirms the egalitarian unity and uniqueness of women and men (Gen. 1:26-28; 5:1-2; Gal. 3:28ff). The Bible’s narrative descriptions of the functions, roles and status of women and men are not theological prescriptions. Too often in church history, the stories of fallen human cultures have perverted the Creator’s intent (Mt. 19). Conversely, the Scriptures are replete with inspiring poetry, prophecy and story extolling the virtues of women and men that fear the Lord and serve their neighbor.

Gender confusion is part of the fall. As such, it calls for compassion and courage, holiness and humility as we sort out godly responses. It is vital for thoughtful followers of Jesus not to be swayed by either narrow Biblicism (in which our interpretation of texts fails to unlock the richness of those texts) or facile scientism that declares, “the debate is over” while referencing very biased studies.1

We must discern the difference between Scriptural precept, pastoral care and public policy. Christians are deeply divided concerning the church’s strategies for public influence. They often alternate between fundamentalist and progressive disengagement and conservative and liberal activism. Gender identity and the correlating issues of family structure, the nurture of children and the roles of church and state are critical to the future our communities and the planet. A mediating prophetic position allows for moral and spiritual suasion on legislation while accepting “internal exile” when the culture refuses to listen to truth.

How do we properly interpret the Bible and listen to the Spirit concerning kingdom understanding of gender?

Sorting it out

We are human beings made in God’s image with a job to do. We fulfill our calling as men and women. The most important thing about a person is their dignity and worth as a human being. This is prior to their current perceptions of orientation! One of the tragedies of the past 40 years is reducing human persons to their erotic proclivities and missing all the other facets of their being that make them gifts to God’s world.

The Scriptures are not ambiguous about gender identity and sexual behavior, even if they do not address in detail why people feel the way they do. From Creation to Consummation, sexual intimacy is ideally experienced in an exclusive, heterosexual, life-long monogamous relationship that is symbolic of God’s deep love for his people (Hosea; Eph. 5:18-33; Rev. 19). Simply stated, single men and women are called to celibacy and married couples to fidelity. Singleness is not a defect or deficiency, but a state of being that itself anticipates the fullness of the kingdom, where traditional marriage gives way to the Bride and Bridegroom in unity and sisters and brothers forever worshiping and working with joy.

Apart from very rare biological/genetic factors in some people, there are no natural markers that determine lesbian, gay or bisexual orientations. This is not to dismiss the 2-4% of the adult USA population that testifies to lifelong same-sex attraction. (The best research features adults over 25 due to adolescent development and experimentation). The moral and social ambiguities of those that reject biblical norms are not based on either timeless truth or empirical data, but personal passions and psychosocial needs. These must not be dismissed or distorted.

The Heart of the Matter: Agape and Eros

Gender confusion, apart from the amoral and immoral satisfaction of momentary lusts (heterosexual and homosexual immorality), arises from ignorance of the distinction between two human “loves” – Agape and Eros.

Joined with Phileo (sibling affection and loyalty), Agape and Eros are divinely given dimensions of human affection and action. Agape is self-donating loyal-love, rooted in the Hebrew concept of hesed – Yahweh’s covenant loyalty to his people and call for reciprocation in response to grace (Hosea). Eros is the love of mutual attraction and need and it drives sexual urges toward fulfillment, though it is more than a sexual drive. Within marriage, Eros brings mutual delight to covenant partners (Prov. 6-7; Song of Songs 4).

Agape is the word that best describes the entire Christ-event – God’s ultimate self-donation and revelation. “God so loved, that he gave…” “We love him, because he first loved us…” “For the joy set before him he endured the cross…” Agape is affection and action for the best of others. It is the fullest expression of the Triune Life of God, who forever exists as a divine dance of joyous self-donation.

Agape shapes all facets of Christian discipleship. From the Great Commandment of Mt. 22:38-40 to the New Commandment of John 13:1-6, 34-35, Agape love calls forth service that is rooted in the security of God’s affection and action. Luther once said that because of God’s justifying grace, believers now love their neighbors from the heart, because they are secure in Christ’s love.

Both of these loves, like all divine virtues, are perverted by sin. Even Agape can devolve into co-dependent and self-destructive pathways. Eros inverts from marital joy to one-night stands, from attraction to narcissism.

Concomitant with these disturbing trends is the “serial monogamy” that affects much of modern culture. Partners are kept one at a time, but left when they “grow apart.” When gay activists advocate for marriage laws, they hold out a monogamous ideal that does not reflect their own practices and, alas, the practices of much of the West’s post-Christian heterosexual culture. Notions of self-fulfillment focusing on present needs rather than the good of future generations often subvert even professing Christians.

What we must NOT do

As Christians wisely navigate these turbulent waters, there are particular attitudes and actions that must not characterize a kingdom approach. While we reserve the right to disagree with the choices people make, the following are serious missteps we should avoid in and out of our church communities:

  • We are not attempting to reify any “good old days” or prosecute adults for private behaviors we disagree with.
  • We are not reducing people to their erotic passions.
  • We refuse to caricature or stereotype maleness or femaleness.
  • We are not against adults having legal protections forming partnerships.
  • We are not denying how people feel.

Some ways forward

A kingdom response to this confusion and conflict calls us to consider three arenas of concern. The first is clarity about Scriptural teaching and our willingness to obey even when it is hard. There is no ambiguity about the biblical ideal of celibacy for singles and heterosexual, monogamous marital fidelity. The Bible is replete with stories of the fallen behaviors of even its greatest heroes, but this does not change the standard. We must also affirm masculinity and femininity biblically, not with cultural icons. As a church, we woefully fail to present the full spectrum of expression blessed by the Creator. Without homogenizing everyone or forgetting that it takes two to make a baby, we can liberate people toward their full humanity.

Second, we must exercise great compassion and wisdom in our pastoral care and discipleship of women and men seeking to please Jesus and wrestle with their deepest passions. Our aim is always loving, holy and joyful conformity to the image of Christ, with deep appreciation for the ways of God. 2 We have non-traditional households and children of LGBTQ parents, divorced and remarried heterosexuals and all manner of personal past sins and traumas present in our communities. Our calling forth celibacy and fidelity within biblical norms must remain while we nurture love for Christ, healing for hurts and a theological anthropology offering a new identity in Christ.

Third, in our prophetic public role, we must lead a discussion for the common good with three questions in mind:

  • What principles and practices must be prohibited for safety and well-being?
  • What principles and practices are permitted, even if people differ deeply?
  • What principles and practices should we promote for human flourishing?

Prohibit, permit and promote. It is time for robust debate with civility and humility. Christians should expect persecution the moment they affirm truth in any category (Mt. 5). We should embrace persecution for obedience, not obnoxiousness. Even when many radically differ with us, they should recognize the spirit of love in our actions and communications.

Concerning non-traditional gender identity, gay marriage and alternative lifestyles, believers can present a nuanced and uncompromising public stance. We can uphold our understanding of truth while affirming liberty (this is the permitting category) for those that make other choices. The problem today is that anyone that does not promote alternatives as acceptable is considered “heterosexist”  “intolerant” or worse. It is interesting that the LGBTQ activists never attack the other great religions; they only criticize Christians and some Jewish traditions. Practically speaking, allowance for domestic partnerships and civil unions make prudential sense in a pluralistic society. We do not need to agree with such arrangements as equal to our biblical ideal, but living with our deepest differences is the cost of liberty.

What prohibitions should be part of our public stance? Will we continue to stand against incest, adult-minor sex, polygamy, pornography, serial monogamy and one-night stands? Will we partner with people of conscience against all forms of dehumanization and exploitation?

Finally, what should we be promoting? Beginning with our own communities, we must reaffirm the joy and seriousness of biblical marriage and childrearing. We must disciple better all that desire marriage and family. We must not capitulate to quick divorce and remarriage when life is hard (apart from abuse, adultery and utter abandonment, of course). Promoting healthy singleness and weaning all believers from hyper-eroticism are important tasks. In public we work with all people of conscience to nurture the next generation with healthy male and female role models. Let’s celebrate women and men of diverse gifts and personalities, interests and skills.

In writing this piece, I am vulnerable to misperception. Yet these issues must be examined in a spirit of humility and love. I have worked with and am friends with people of all orientations and persuasions. They are my sisters and brothers in the human family. I have seen many find freedom in Christ and change their orientation. Others love Christ and choose celibacy (both heterosexual and homosexual men and women), with varying levels of struggle. I must make a covenant with my eyes and heart each day and walk in agape toward all persons. I am the judge of no one’s salvation or sanctification. With hope and tears, I pray that we can all move toward personal wholeness and community shalom as we await the fullness of God’s reign.

Notes

  • Sound summaries of recent research may be found in Stanton L. Jones (January 2012) “Sexual orientation and reason: on the implications of false beliefs about homosexuality,” digitally published at www.christianethics.org; an abbreviation of this essay was published as “Same-sex science” in First Things, February, 2012, pp. 27-33. Jones is the Provost and Professor of Psychology at Wheaton College, IL (USA).
  • For some challenging and comforting pastoral reflections, examine Kent Paris, Means of Grace. College Press Publishing Company, Inc. 2010. Kent’s insights are found at www.nehemiahonline.com.
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Becoming Human: Competing Global Anthropologies

January 21st, 2015 |

Dr. Charlie Self
Professor of Church History
The Assemblies of God Theological Seminary
Sr. Advisor, The Acton Institute
Board Member, Missio Alliance

Dorothy Sayers, playwright, novelist and Christian scholar, wrote an important feminist work in the 1930s entitled, Are Women Human? In her essay, she presents the biblical case for gender equality in a humorous and insightful way, grounding mutuality in theological anthropology.  From the Genesis narratives to the new earth of Revelation, she affirms this thesis:

We are all human beings, made in the image of God with a job to do. And we do our jobs as a man or a woman.

This theological vision – of men and women in mutual love and respect carrying out their vocations for the glory of God and the good of others – undergirds the best of ecclesial, economic, political and social liberty. Notice the order of reflection:

Creator > human identity > the call to worship/work > gender identity.

Alas, the effacing (not erasing) of the imago dei has led humankind down all manner of oppressive pathways, from dehumanizing and disintegrating practices of pagan and secular ideologies to the degrading subjugation of women and minorities in the name of religious tradition.

Amnesia of the Creator’s design has also yielded serious psychosocial confusion. Many view gender as a personal preference, a social construct or malleable identity.  In the USA alone, there are ten major family systems, with nine of them alternatives to biological parents and children in the same home. This is not the essay to offer easy answers to these challenges; however, they affirm our need for anthropological clarity and the redemptive grace of Christ.

For followers of Jesus, a full vision of God’s reign includes living the future now in the power of the Holy Spirit, with the church as the herald and witness of the fullness to come. This includes redeeming the wholeness of being human, integrating all facets of individual and social being, including relational shalom with all women and men. Women and men who love Jesus are icons of the coming kingdom. Singleness is not incompleteness, but a signpost of a future where all God’s people are married to Christ and sisters and brothers of one another. Marriage is a special illumination of Christ’s delight in his church, not a superior status.

When we survey other anthropologies, we discover vast “differences that make a difference” (Os Guinness). Our global conflicts are theological and anthropological before they are economic and political. How we understand God and each other is the foundation for liberty and love that empowers the flourishing of all.

A Global Competition

There are three “missionary” anthropologies competing for global influence (and for some, domination). As I outline these, it is important to note that large numbers of people situated within these broad categories are neither self-reflective nor caricatures of the extremes implied by the ideologies. Many women and men, especially those that have relocated to other lands or experienced education and travel, represent synergistic or syncretistic worldviews. It is helpful, however, to uncover the implications of these anthropologies and their concomitant epistemologies and moralities.

(There is a fourth anthropology not articulated in this essay. Eastern pantheistic monism, embracing Buddhist and Hindu traditions, deserves attention for mission and neighborly love, but it is not a proselytizing force in the world. Over a billion persons share this complex and paradoxical perspective that affirms the illusory nature of the cosmos and a call for humility and self-denial that can break the karmic cycle.)

Anthropology #1: Naturalism: pagan and secular visions. This is a catchall category that includes the most ancient fertility cults and polytheisms to contemporary atheistic materialism. In this matrix, humankind is the product of biological evolution or other natural forces (with or without deities that need appeasing). Human nature, however evolved, is completely material, including our ongoing explorations of conscience and morality, religion and spirituality. There is no mind-brain or body-spirit distinction. Westernized proponents see religion as dangerous. Human progress depends on ridding human consciousness of belief in any god. This “vision of the anointed” (T. Sowell) creates inequity by dividing humankind into their version of “enlightened” and “ignorant.” Bureaucratic, intellectual and social elites are given honor while religious groups are objects of hatred or pity.

Anthropology #2: Islam. Yes, Islam. Not some “aberration” or “hijacking” of a great religion, but the heart of the Qur’an and Hadith (authorized interpretations and teachings) itself. Islam’s highest value is submission – to Allah and Allah’s appointed authorities. A qualitative, structural hierarchy pervades all aspects of all Islamic traditions. At the top are male Muslims, followed by female adherents. Next are the misguided followers of Jewish and Christian tradition. At the bottom are found the atheists and pagans. What is of particular note is the inferior status of women throughout the Qur’an and Hadith and in the sociopolitical structures of all Islamic societies. Expressions of this vary from very “liberal” traditions that open most fields of education and work to women to the most strict ideologies that want to reify the 7th to 15th centuries and keep women cloistered and dependent, banned from education and professional vocations and subject to premature marriages, mutilation, honor killings and other oppressions. Enslavement of non-Muslim victims of conflict is part of this ethos.

Anthropology #3: Biblical Anthropology informed by Christian history and theological reflection. Christianity has influenced any land with freedom of conscience, economic opportunity and political liberty. This said, the Church has a long history of is own unbiblical structures, including racism, sexism and moments of syncretistic colonialism. Hubris is not allowed here. What is sanguine is the gradual progress toward full equality rooted in sound theological anthropology. This gradual advance brings the end of slavery, abusive child labor, structural sexism and the foundations for growing racial reconciliation. Christian anthropology declares that in Christ, all are equal: married or single, male of female, rich or poor, Jew or Gentile (the latter couplet covers all ethnic and religious backgrounds).

The Missio Alliance (and this author) assert a robust evangelical egalitarian vision, grounded in the biblical text and realized by the work of the Holy Spirit, who continually liberates our souls from sub-biblical thinking and praxis. All of God’s vocations are open to all women and men, according to God’s sovereign initiative and each person’s willing response. Even more than roles or vocations, Christian discipleship liberates single and married, clerical and lay from the unbiblical classifications that keep some people from enriching the Body and the world.

Choosing Door #3

The only anthropology that liberates people of all faiths (or none) is Anthropology #3. In its best expression it is non-coercive and honors all people of conscience that are willing to live civilly with their deepest differences while working for the common good. As believers partner with the Triune God in his mission for the world, we long for every person to repent and believe the Good News in Christ. Those still considering Christ can be our partner, creating flourishing communities and nations and combatting all forms of hatred, intolerance and sexism.

The pagan or secular materialist ultimately dehumanizes us as we are reduced to biological functions or the victims of natural forces. Islam (even while its many adherents make good neighbors) will never produce a pluralistic land of equality and opportunity. The apriori commitment to a three-tiered anthropology and the inferiority of women, along with the concomitant doctrine of Dhimmitude and long-term commitment to a restored caliphate, make it a poor choice for human liberation.

As we reimagine mission and kingdom influence for the 21st century, communicating biblical anthropology reveals the stark contrast of Christianity to materialist and oppressive ideologies. Jesus’ words and works included deliverance, forgiveness, healing and reconciliation. A robust biblical anthropology, when believed and practiced in community, delivers from arrogance and self-hatred, forgives and reconciles with former opponents, and heals personal and communal wounds when dignity, love and respect flow unimpeded.

We are human beings made in God’s image with a job to do. We do it as men and women being transformed into the image of Christ and walking in the God-ordained works prepared for us from the foundation of the world. What a vision! What a mission! Christ is the contrast to every alternative competing ideology.

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Certain Predictions for 2015

December 31st, 2014 |

As 2014 ends and 2015 begins, prognosticators are hard at work, offering their insights on everything from fashion to global politics, cultural mores to economic opportunities.

If history is any guide, predicting the future is an uncertain science at best, though trend analysis and evaluation of the past can help us anticipate what may happen. The divine gift of freewill coupled with our global connectedness keeps certainly out of reach.

With these qualifiers, including my non-omniscience (a fancy way of saying only God knows everything and I am not God.), I do offer the following as “certain” predictions for 2015. They are general enough to keep me from being stoned and sufficiently specific so that future assessment is possible.

Here are my certain predictions for 2015:

  • Millions will come to faith in Jesus Christ and thousands of new Christian churches of all traditions will be planted – most in the Global South.
  • Almost under the radar, the Christian churches will grow in the West and the USA through compassionate, insightful outreach, church planting and revitalization and the awareness among thoughtful people that science and technology will not usher in Utopia.
  • Political and social leaders will continue to struggle to find consensus on shared principles and vision for America’s future.
  • The new Discipleship Dynamics Assessment from The Assemblies of God Theological Seminary at Evangel University will help thousands of individuals and hundreds of communities celebrate progress in their relationship with Christ.
  •  The Acton Institute’s new video series, “For the Life of the World; Letters to Exiles” will grow in fluency as thousands catch a new vision of human flourishing.
  • Hollywood will continue its march toward mediocrity.
  • The Oikonomia and Made to Flourish Networks will increase in influence as seminary leaders and pastors help their students and parishioners grasp 24/7 whole-life discipleship that integrates faith, work and economics.
  • Missio Alliance’s evangelical and egalitarian vision will inspire creative missional enterprises among diverse Christian communities.
  • The Institute and its sister organization REP will equip hundreds more for business-as-mission and the transformation of all spheres of society.
  • Messenger Fellowship will advance a mission of Kingdom vision and the ways of God as many more leaders learn to think kingdom before institution and mission before preservation of tradition.
  • Jihadi Islam will find resistance from two camps. The first will appeal to base passions of nation and race. These will gain momentary influence, but do not offer compelling principles for peace. the second will be diverse people of all faiths choosing resistance to evil and active peacemaking, calling on Muslims to accept philosophical and religious plurality as part of a free society.
  • Israel will resist all unilateral attempts by the EU, UN, USA and others to shrink her borders without the guarantee by a new Palestinian State of full diplomatic recognition as a Jewish nation.
  • Their will be new voices attempting to restore civility to public discourse and offer solutions instead of slogans.
  • New African-American voices will be heard, offering an alternative to the Jessie Jackson-Al Sharpton narratives and shakedowns. Hopefully they will be heard for their substance and not labeled/libeled for being different. By today’s standards, MLK was not “truly Black” with his appeals to Christian principles, non-violence and the Declaration of Independence and US Constitution!
  • China and Russia will continue their militant ways, trying to intimidate smaller neighbors and blackmails nations dependent upon their resources and wealth.
  • Republicans in the US Congress will have to choose between capitulation to totalitarianism from the White House and serious confrontation with policies detrimental to America’s future.
  • And in the midst of all this, Dr. Charlie and Kathy Self will continue to love God and each other and serve productively with our callings and gifts. All of this is possible because of God’s grace and the prayers and support of so many friends!

A very Happy 2015 to all!

 

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The Maccabees, A Christmas Truce, and Bonhoeffer: Reflections on Peacemaking and Resistance to Evil

December 12th, 2014 |

Three Stories
164 B.C. The Maccabean resistance defeats the larger armies of the Seleucid Empire and the Jewish Temple in Jerusalem is re-consecrated. From this joyful moment comes the Chanukah celebration, the “festival” of John 7. In the midst of securing this victory and subsequent autonomy under the Hasmoneans, there was much political and theological debate among the Jews. As Antiochus IV Epiphanies imposed oppressive taxes, forced Hellenization of the culture (with the desecration of the Temple), Judean Jews responded in three ways. Some apostatized and took on Greek beliefs and practices completely. Others remained faithful to the Covenant, but refused to engage in any military resistance. A third group, under the leadership of Judas Maccabaeus, chose military action and secured a century of relative peace and independence.

Who were the faithful…the pacifists or activists?

Christmas 1914. From the coast of Belgium to the Swiss border, the guns of World War I’s Western Front fall silent and Europe’s self-immolation takes an informal break for the Birth of our Savior. In the coming days, more that 500,000 soldiers will exchange gifts, play soccer and send letters to relatives in the nations of their enemies. All of this violates the orders of the commanding generals on both sides, but officers in the field allow some liberty after months of ceaseless bombardment and gruesome combat. And after 1915 arrives, the carnage resumes and baptized soldiers go over the top and face machine guns, poison gas and tanks.

What if the 500,000 refused to return to their trenches?

August 1939. Brilliant and popular theologian Dietrich Bonhoeffer refuses a teaching position at Union Theological Seminary in New York and takes the last steamer from the USA back to Germany before the outbreak of WWII. He felt that he must endure the forthcoming suffering as preparation for the rebuilding the church and nation after the war. He was a committed pacifist and managed to work in German Intelligence (Abwehr) until his arrest in 1943. He and his band of conspirators tried to negotiate with Allied leaders, finding little interest from them in light of the commitment to unconditional surrender. Bonhoeffer was undoubtedly aware of the many plots to kill Hitler. He felt that the evil was so great that he has to trust God for grace as he participated in activities that included violence. He was executed on April 9, 1945, just weeks before the end of the war as the Nazi regime engaged in one last frenzy of revenge and self-destruction.

What if one of the plots against Hitler has succeeded?

December, 2014: Sporadic looting and rioting continue across the USA as thousands protest grand jury decisions in Missouri and New York regarding police officers causing the deaths of two African American men. Racial and ideological divisions surface as some defend the police decisions to shoot and use a chokehold as self-defense. Rioters argue that racial profiling led to the extreme measures and justice went on holiday with no charges filed against the officers. Politicians and pundits divide over the events and the responses, with many labeling the deceased as criminals and the rioters as anarchists, while others memorialize the victims and call for more civil disruption. In the midst of all this, moderating voices are rarely heard and African Americans own most of the businesses destroyed.

Our Challenges

For nearly two millennia, Christians have debated and discerned how to respond to injustice and violence, whether local/personal retribution or national/global military action. Under the (somewhat unhelpful) rubrics of “just war” and “pacifism” believers debate policies of great import, with responses to evil ranging from complete refusal to resist even personal attacks on family and self to rationalizing preemptive military action. On domestic fronts, recent media personalities have declared that the rioting in Ferguson, with the looting and burning of property is not really “violence.”

Just war theorists and supporters of “law and order” find fault with “peace” groups that defend violent actions by insurgents that undermine order and peace. Conversely, pacifists point out that there are no “good “ wars and the first and second century believers in the Roman Empire refused military service. My own denomination was officially pacifist until 1967 when it became a matter of conscience. Today I teach seminarians of all persuasions in the same building.

The lessons from the Maccabees, the Christmas Truce of WWI and the existential crisis of Bonhoeffer offer some helpful insights as thoughtful people of conscience wrestle with how to respond to injustice and discern when (and/or if) violence is necessary. For serious Christians, the issue of violence and war are especially vexing as believers navigate a variety of economic and political contexts while seeking to express God’s kingdom and invite their neighbors to saving faith in Jesus Christ.

In some Christian circles, it is trendy to affirm some form of pacifism (while strangely defending violent protestors and militants opposing the West and Israel). Special venom is reserved for the Religious Right and groups that are patriotic about the USA. In other communities, structural injustices are ignored or unseen and opposition to police and the military are viewed as immoral and even treasonous.

I overheard a Canadian pastor state that the soldiers of WWI were neither heroes nor villains, just pawns in a chess game of power. She found Armistice Day celebrations unsettling. A listener more sympathetic to soldiers was arrested by these comments and compelled to consider this new view. In a doctoral seminar in the USA, several American leaders were arguing for close to absolute pacifism as the only acceptable Christian position. A female Nigerian pastor, witness to hundreds of churches burned and thousands of fellow-believers killed and wounded, calmly argued in favor of placing armed guards inside and outside churches to defend them from attack. The debate was lively, with idealist Americans shocked by her testimony.

Two Principles and Three Insights

There is another way forward that captures the heart of Jesus and the Apostles and makes room for active peacemaking and defending the lives of the innocent. There are two general principles and three practical insights emerging from reflection on Scripture and the historical examples enumerated that may help us navigate these treacherous waters.

General Principle One: There are no “good” wars and the Gospel of Jesus Christ is never promulgated by coercion or violence. The issues of when violence may be justified in a fallen world – whether in civil order or military action – must be forever separated from kingdom proclamation. Christian influence and persuasion for the common good are salutary. Theocratic imposition in matters of conscience and religious observance are unbiblical and contrary to human flourishing.

General Principle Two: In God’s common grace, civil authority is appointed to promote the common good and provide basic services, including ensuring justice and protecting citizens from violence. When the civil authority does its job properly, evil is punished and justice is promoted (Romans 13). When authorities infringe on matters of conscience and religion, citizens must obey God rather than the governing powers (Acts 3-5).

In a world awash in intolerance and violence, there is no place for “crusading” by the barrel of a gun. Suffering for obedience to Gospel truth brings divine approbation (Mt. 5; Lk. 6; John 16). Suffering for ethical violations or obnoxious actions and opinions brings deserved punitive measures (I Pt. 4).

As we recall the historical narratives of Judean insurgents, weary European soldiers and a courageous pastor-theologian, I offer three practical insights for discerning our responses to evil as believers. These will not resolve all tensions. Perhaps few will budge from entrenched ideologies, whether conservative or progressive, pacifist or just war. My aims are modest but substantial: consistency and integrity, with biblical principles informed by history guiding our contextualized responses instead of ideological trends thin on Scripture but strong on emotional appeal.

Insight One: From the Maccabees and Bonhoeffer we learn that violence must be the last resort after all other venues of justice have been exhausted. Humble, robust appeals, active, non-violent peacemaking and protests require much more character that Molotov cocktails, projectiles and guns. Second century B.C. Jewish leaders did not look for war and Bonhoeffer was deeply troubled by any form of violence. Fallen humankind is quick to rush to judgment and resort to violence in the face of unsatisfied appetites (James 4).

Insight Two: From the Christmas Truce of WWI we see that most people of conscience hate war, and if given the opportunity, will try to get along with their “enemies.” World War I was a European “civil war” with several combatant nations ruled by monarchs that were related to each other and Parliaments with political parties that shared values across national borders. This was the self-destruction of any remnants of Western Christendom, leading to the polarization and radicalization of the European political scene. The glory of battle quickly yields to the ghostly nether world of fear.

Insight Three: Capitulation to evil and violence does not glorify God or protect the innocent. It is the calling of civil government to protect its citizens. Such protection must include consequences for those that violate the law. Christians may differ on the extent of their involvement indomestic authority or military actions, but the legitimacy of protecting our neighbors must not be trumped by passive submission to hatred, intolerance or any form of totalitarianism. How we oppose evil – from our motives to our methods does matter. If force must be used, it is defensive, limited in objectives and a source of anguish.

Closer to Home

Civil, passionate protests are understandable for Missouri and New York. Looting and violence are not. Opposing ISIS is necessary, and it will require both moral courage and military wisdom. Standing with and helping to liberate the victims of sex and work slavery is a moral imperative. Perpetrators must be offered a way of repentance and restitution; however, refusal to show justice must have consequences for the sake of the victims.

The Maccabees fought against totalitarian power that not only wanted tribute, but religious fealty as well. Their resistance to evil helped secure liberty for Judah and for surrounding provinces. Their example is salutary in the fight against Hamas, ISIS and any other militants that reject liberty of conscience.

The Christmas Truce of 1914 can inspire us to find partners in peacemaking and work at the grassroots level to oppose both structural injustices and anarchistic/nihilistic violence.

Bonhoeffer awakens us to the joyous lament of the “already and not yet” of God’s reign. If we are face moments of tragic moral choice, we must act and ask forgiveness, refuse to harbor hate while protecting the vulnerable and aiming for reconciliation.

The Bread and Cup

As 2014 ends and 2015 dawns, will be debate with civility our responses to evil and violence? Can we come to the Eucharistic Feast and celebrate our Lord’s sacrifice while we wrestle with our relationship to power? Will we make friends across all the “no man’s land(s)” created by demagogues? If our passion is the Mission of God expressed through reconciling love, then we must embrace hope for better solutions and love every saint as we humbly cry for mercy.

Dr. Charlie Self
Professor of Church History
The Assemblies of God Theological Seminary
Sr. Advisor, The Acton Institute
Board Member, The Missio Alliance

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Vision 2016 Part 4: Global Challenges

December 5th, 2014 |

The 21st century is a world in transition. Millions of people are finding new work and being lifted out of poverty. Conversely, millions of others are exiled and suffering due to political and social instability fueled by war. Globalization of communications, economic systems and urbanization help us feel closer and learn from one another as never before. These same trends also create displacement, cultural confusion and vacuums that despots long to fill.

20th century empires and alliances are shifting as well. China is an economic and military power, with core weaknesses in civil rights and the economic subsidizing of its “capitalist” systems. Russia is once again expressing imperial ambitions. Emerging powers such as Brazil and India have growing educated classes no longer content to support the wealth of multinationals. The Middle East is as confusing as ever, with sharp increases in anti-Israel rhetoric (while the same nations ally with her against common foes) joined with competition for leadership of jihadi Islam.

The USA is at a crossroads, both domestically (as we have seen in Parts 1-3 of this series) and in her international standing. The following thoughts are proposals for improving our nation’s service to the global good while protecting humanitarian and national interests. All of these are doable, but they require moral and political courage – something lacking most of the time in all branches of our federal government. Here are the global facets of Vision 2016:

  • Active, non-violent peacemaking efforts are rigorously pursued, with military action a regrettable last resort. One taken, its aims are clear and actions decisive, with as little loss of innocent life as possible.
  • Our nation appreciates its blessings while humbly listening to others and learning from other nations aspiring for virtue-based liberty.
  • Our military is deployed judiciously as an effective force for good – and not an occupying power – in conjunction with other freedom-loving allies. Our soldiers and veterans have the support systems they need.
  • Best practices help us reign in the costs of foreign aid programs without hurting the most vulnerable.
  • Israel is valued ally and Arab nations that support her right to exist peaceably as a recognized Jewish nation are part of a coalition we help to prosper.
  • The Middle East will only know peace when Palestinian leaders recognize Israel as a Jewish nation, establish full diplomatic ties and crease terrorist activities.
  • The nuclear ambitions of terrorist states are thwarted and genuine democratic movements are supported.
  • Advocates of intolerance, subversion of freedom and violence are deported, prosecuted and unable to further their terrorist agendas.
  • The USA must unite with the EU and other democracies to resist Islamic radicalism that calls to either two systems of law or violent overthrow of pluralistic regimes. One rule of law respecting all religious traditions is essential for social and political peace.
  • Nations that claim religious tolerance are held accountable and groups that persecute people of other faiths are condemned and opposed.
  • The United Nations is held accountable for its stewardship and our generous funding includes audits of its humanitarian and peacekeeping programs. It must remain a place of robust debate even when its opinions differ from our national interests; however, America will not sanction either corruption or known supporters of terrorism issuing directives.
  • National sovereignty will never yield to any international political or military power. Cooperation is not coercion and no international court must ever trump an American one.
  • Foreign aid moves from charity and relief to development and entrepreneurship that keeps jobs and wealth local.
  • Free trade benefits economic well-being as well as fostering mutuality among diverse peoples. Governmentsubsidies hurt economic growth when they cease being a temporary catalyst and become long-term policy.
  • American Presidents and the Congress will work for consensus on military and political initiatives instead of unilateral Executive actions.
  • Climate change fears need to yield to stewardship of resources and expansion of wealth-creation. The global companies exploiting fear need to be put out of business.

Navigating our global future will require immense amounts of knowledge and wisdom, courage and humility, as well as clarity on priorities. Success in one part of the world does not half to come at the expense of another geography. Human flourishing is not a zero-sum game!When jobs move from America’s heartland to China, the response needs to be new wealth creation in the USA, remembering that someone across the ocean can now feed their family. At the same time, America must oppose all forms of sexual and work slavery, including suboptimal conditions in foreign factories.

America’s leadership is more than sheer force or economic power. It must arise from exemplary ethical, political and social principles that include freedom of conscience and religion, the rule of law, personal virtue, natural and property rights protected – not bestowed – by government and a virtuous citizenry that desires for all others the liberties they enjoy.

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