Have Your Cake And Eat It Too: Protecting Our Religious Rights!

“When we hide discrimination under the guise of ‘religious freedom,’ we make a mockery of human rights.” – DaShanne Stokes –

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There’s been a lot of talk around our fair isle about preserving ‘religious rights’ and ‘religious freedom’ in the last few months. The fear is palpable and has been used to keep campaigns alive and well-resourced, while conspiracy theories thrive with enough slander fertiliser to sprout new angst and anguish amongst many. There is a fear that religious organisations could be silenced or forced to stop their activity in spreading hope and good news (wouldn’t it be great to be able to write this hope in the sky??? But I transgress!). There are villains out there, you know. Villains who are clearly persecuting those who want to bake cakes and only sell them to those whose ideology lines up with theirs. Very unreasonable. You cannot actually bake your cake and eat it too. It’s doomsday, people! Doomsday!

So. I have a plan. I think it’s time we ensure that religious rights are protected. We need a blue print. For Christianity, you cannot get better than the words of Jesus, right? A Religious Rights & Freedom Manifesto according to the words of Jesus, will no doubt, settle the matter once and for all. So here are some ideas to get us started:

1. Every church and religious organisation should have absolute freedom to feed the hungry! No messing with this religious right. This is clearly a religious freedom that is protected by Jesus in his address to a group called “The Sheep and the Goats”. Christians should be vocal and active in addressing world famine. We should be holding our politicians accountable in the treatment of our global neighbour. We all know we have participated in inequality and hunger – so lets be part of the solution. Feed the hungry. Tick. Don’t mess with this right!

2. “I was thirsty,” said Jesus – so let us who follow him ensure that all over the world people have access to safe drinking water. Did you know that water scarcity affects more than 40% of the global population and is projected to rise? It is estimated that 783 million people do not have access to clean water and over 1.7 billion people are currently living in river basins where water use exceeds recharge (source). It would be disastrous to curb the religious rights and freedom of churches to assist people who are ‘thirsty”. Let’s protect the right to get actively involved in solving this global crisis.

3. Talk about global crisis. Let’s also make sure we protect the right to “welcome the stranger”. We are now witnessing the highest level of displaced people on record. An unprecedented 65.6 million people around the world have been forced from their home. Australia has signed the refugee convention, but we like to ignore that, preferring to build concentration camps to house strangers coming to our shores looking for help. I suggest that we safeguard the religious rights and freedom of churches and institutions to care for the ‘stranger’. Welcome would be what the Gospel is all about … let’s write that in the sky …

4. We need to ensure that the religious right and freedom of those visiting people in prison is preserved. Obviously not just in prisons in Australia (although the need for more involvement here is dire). Also, let’s be working towards those caught in a ‘global prison’ of modern day slavery. Slavery continues today in every country in the world. Women are forced into prostitution. People are forced to work in agriculture, domestic work and factories. Children working in sweatshops producing goods sold globally. Entire families in ‘prison’ forced to work for nothing in order to pay off generational debts. This ‘prison’ work will require our focus and finance. Let’s make sure we have the right to be active in bringing liberation under the “Religious Rights & Freedom Manifesto” according to Jesus.

5. Please protect our Religious Right and Freedom to deeply reflect on how we wish to be treated and ensure we treat others in like manner. Otherwise people might call us hypocrites and judgemental – that would not help in getting this Manifesto up and running.

This is just to get us started. We need to be allowed to meet weekly and in small groups so we can take a good, critical look at our progress and utter prayers of hope and thankfulness. We need this time to examine our hearts and repent if we become plagued with the infamous “Messiah Complex”.  We need to ensure that our ‘theology’ lines up with this Jesus’ mandate and that we are not being jerks to other humans.

It’s a mammoth task, people, this kingdom work of hope. We may need to consider how we use our finances. In order to have the right to ‘clothe the naked’ we perhaps need to shed some of our magnificent and delicately embroidered cassocks. After all, it would be a bad look and may even impinge on our rights to be seen with so much pomp and splendour while Lazarus lies dying at the gate of our religiosity.

So, let’s get busy. Jesus has come. Let’s be active in bringing hope to the world we live in – after all, this is our Religious Right and Freedom.

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“If there is some corner of the world which has remained peaceful, but with a peace based on injustices the peace of a swamp with rotten matter fermenting in its depths – we may be sure that that peace is false. Violence attracts violence. Let us repeat fearlessly and ceaselessly: injustices bring revolt, either from the oppressed or from the young, determined to fight for a more just and more human world.” – Dom Helder Camara –

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Maybe You Are Asking The Wrong Questions?

“Monsters exist, but they are too few in number to be truly dangerous. More dangerous are the common men, the functionaries ready to believe and to act without asking questions.”
– Primo Levi (Holocaust Survivor) –

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Primo Levi did not consider himself a hero for surviving Auschwitz. Like other survivors, he had seen and experienced too much. He was one of only 700 survivors of more than 7,000 Italian Jews who had been deported to concentration camps during the Nazi regime. Upon his release in 1945, he began writing about his experiences. In a heartbreaking interview he reflects on the cost of not asking questions and of doing as you are told without really understanding. In Nazi Germany, the cost was millions of lives. Shutting his mouth, his eyes, and his ears, the typical German citizen built for himself the illusion of not knowing, hence of not being an accomplice to the things taking place in front of his very door.”

Questions are dangerous things. To question means that we are prepared to engage in the risky task of letting go of what we thought we knew and to admit not knowing. Perhaps that’s why ego is one of the great barriers to questions. In a society that often prides itself in the pretense of knowledge, questioning has fallen out of favour. We no longer see the value of questions or we have been told to avoid them (such as in some cult or extremist religions). Yet questions are the key to innovation and growth. Questions can change our world. Never stop asking questions.

Not only do we need to learn to question again, we also need to consider changing our questions. If our life decisions and choices are consistently detrimental to our well-being, then perhaps the problem is the lack of questions prior to making these decisions? Or maybe we are asking the wrong questions? This was the advice from one of my favourite high school teachers. He seldom provided answers when I was stuck in the complexity of learning. Rather, he would challenge me to ask different questions. Most of the time it was the uncomfortable process of stepping out of a pre-set paradigm in order to ask those questions that then provided brilliant answers. Claude Levi-Strauss says, “The scientist is not a person who gives the right answers, he is the one who asks the right questions.

Social change, transformation, innovation and the growth of companies and industry has often been the result of a single question. For example, “Why can’t I have the photo immediately,” was the question of a 3-year-old to her father, Edwin Land. The result of that question was the invention of the polaroid camera. “A beautiful question is an ambitious yet actionable question that can begin to shift the way we perceive or think about something – and that might serve as a catalyst to bring about change,” writes Warren Berger in his excellent book, “A More Beautiful Question: The Power of Inquiry to Spark Breakthrough Ideas.” But like Primo Levi points out, often we are conditioned not to question – and that has to do with power.

Berger writes, “To encourage or even allow questions is to cede power.” If you take a look around you at social, religious or political settings that are dying and filled with fear you will find a common denominator – they have shut down questions a long time ago! If you are employed in a workspace or living in some form of community that treats questions with fear and paranoia, you will be unable to live authentically and you will stop growing. Questions are the fertiliser for the seeds that lie dormant in your heart.

So, friend, what are you facing right now that needs a new set of questions? What are you afraid of right now that needs you to let go of the safe harbour of certainty so you can go into the uncharted waters of questions? Where are you gagged right now from asking questions? Why are you allowing that setting to silence you? Not to question preserves the status quo. It is time for beautiful questions and to allow your inquiry to unsettle assumptions, a sense of ‘stuckness’, and of fear … it is time to grow! Ask!

“Are we too enthralled with answers? Are we afraid of questions, especially those that linger too long?”
– Stuart Firestein –

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Oh The Places You Will Go … And The Places You Must Leave …

“Our hearts of stone become hearts of flesh when we learn where the outcast weeps.” Brennan Manning

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I remember walking through the doors of a house we had built in semi-rural Melbourne. It was a home that in years ahead would be the place where many friends and family members would gather – a place of welcome, tears, laughter, food and stories. I loved that home. It was a place that I wanted to grow old in. But it was not to be. The day came that a SOLD sign went up outside the gates, boxes were packed and I took one last look at the magnificent garden that had been a labour of love for my partner, my dad and I. It was so hard to say goodbye.

There are people we meet and places we belong to that have us convinced that they will play a significant role for the rest of our lives. But that is not always the case. Dr. Seuss was right – there are many places you will go, but in life there are also places you will have to leave. Places that can no longer hold who you are. Places that have changed. Places that become unsafe.

This can be incredibly difficult when the commentary in these places is one of welcome, belonging and unconditional love. Places where you have been led to believe that you matter, only to have that change in a moment, can have devastating repercussions. Let me share a story with you – and, yes, the name of this person has been changed.

I knew Harry from when he was little. He used to be in the same Sunday school class as one of my children. I did not know him well – enough to say hello and recognise the various family members. Harry grew up in the faith community I came to as an adult. He had only ever known this place as a spiritual home and the people were his spiritual family. He grew into a young man who became part of the youth group; a strong, dedicated leader, adored by those he cared for on a pastoral level. It all changed overnight.

Harry was gay. It took him a very long time to come to grips with his orientation and the consequences this would have in a conservative religious setting, not only for himself, but also for his family. It was handled kindly at first. Harry was allowed to continue leading, even amidst complaints from concerned parents as word got out. Eventually, Harry fell in love. This was problematic. Harry could no longer lead and was ‘relieved’ from all his responsibility. In an instant he went from a contributing member of the community to a ‘problem’.

Harry tried very hard to keep connected and involved – an impossible task in an environment where someone like him is viewed with great suspicion and concern. Sheepish smiles and general avoidance was probably the only way most community members knew how to handle Harry’s exile. He tried desperately to convince people that nothing had changed – he was still the same Harry they had known, loved and trusted for nearly twenty years. But for Harry, like many others, his status had changed from ‘human’ to ‘issue’. His parents received sympathetic looks and offers for prayer. They rejected them all. Harry’s decision to come out and live authentically, and to fall in love, now meant a whole family somehow found themselves on the margins. The family eventually left the church.

“There are other churches he can go to,” was the comment made when concerns were raised. I wonder whether people really understood the heartache of being forced out of your community simply because of being true to who you are? I wonder whether anyone understood the pain of rejection that Harry had to face and how this haunted him for years to come? I wonder what these concerned parents, that complained about Harry, will do and say when one of their children or grandchildren come out to them?

There are some places we hope will hold us and truly ‘see’ us in times of vulnerability, but that is not always the case. We can stay, endure and hope, but that comes at a price. For LGBTIQ people raised or existing in non-accepting or homophobic spaces, the price is highlighted in the horrific statistics of mental health, self-harm, rejection and suicide. It is extremely difficult to ‘hang around’ in a setting that questions your very identity.

The wheels of change grind very slowly. For many conservative religious people, someone who identifies as LGBTIQ and ‘Christian’ still remains an oxymoron, someone they think who has made a ‘lifestyle choice’ that is against their understanding and interpretation of the Bible. In these settings, the fear and distrust of a community has already condemned that person.

As I have observed my social media feed over the last month of Australia’s Marriage Equality ‘debate’, I am hopeful in that there are many more folk who are seeking to understand, read and educate themselves – they are eager to ask questions and listen to the many stories. I am also discouraged by so much misinformation and continued acceptance of “ex-gay therapy” by religious and political leaders that hold influence. Like a friend of mine says, “Ex-gay therapy and homophobia are like the oxygen in these settings. There is no true welcome there.” If you are an LGBTIQ person in these places, please be careful, they are not safe.

We made a choice to sell and leave our home and place of belonging. It hurt like hell. Yet it holds no comparison to the momentous grief for people like Harry. They most often have had to leave the places of spiritual belonging by no choice of their own. By their very identity they have become the scapegoat that carries a community’s angst and phobias under the guise of orthodoxy and dogma. The place they had loved so deeply is no longer safe.

This blog post is dedicated to the ‘Harrys’ of the ecclesiastical zoo all over the world. It is dedicated to the many people whose stories of heartache have pierced my own heart and who I am honoured to call friends. I want you to know that there are many who see you and who love you … just the way you are. I want to acknowledge the grief you have had to face in leaving behind your spiritual home. I want you to know that your tears have not gone unnoticed. Your lament is heard, I believe in the highest heavens, and the One who became the ultimate scapegoat stands with you on the margins. You are the prophetic voice of protest to a religious world that lost its way when pursuing its ‘rights’ became the focus, instead of the Gospel. You are brave.

It took Harry several years to recover from what he had to walk through. But Dr. Seuss was right, he did find new places to go – places of true welcome and embrace. He did find safe spaces and friends, communities who shared his faith. He did find skilled counsellors who listened and walked with him as he chiseled out a path for a different tomorrow. He also exceeded in his studies and chosen career. He is still with the one he fell in love with all those years ago. Harry is proof that life can be gut wrenchingly hard and life can also be beautiful.

Do not give up, dear friend. There are places you must leave and grieve – and these places do not know it yet, but the loss is ultimately theirs. There are also many new and amazing places and people that await your arrival … Oh The Places You Will Go …

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Apartheid and the Ideas about God that Upheld It

This is a blog post from 2 years ago. As I travel Germany and am confronted by the many monuments that remember the holocaust and persecuted minorities, I am again aware of the fundamental role that dominant religions often play in oppressive regimes. May we never forget. 

I still remember the feeling of stifling hot air hitting my face as we disembarked from our long journey at Jan Smuts International Airport (now O.R. Tambo International Airport), in Johannesburg, South Africa. It was the early 70’s. State President J.J. Fouché, Prime Minister B.J. Forster, and the National Party were in power. We had started our arduous trek from Frankfurt, Germany, after many months of preparation to migrate to this southernmost African Republic. For a tiny seven year old, the world had just become a whole lot bigger.

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Amidst the many new experiences, language gaps, huge learning curves and cultural differences, one phenomenon stood head and shoulders above all others: Apartheid. Apartheid was a political and social system that protected the dominant rule of the 20% white minority through racial segregation. The term literally means ‘apartness’.  Although racial discrimination has deep roots in South Africa, it was D.F. Malan and the National Party who formerly established the racist system when they swept into power in 1948md1. It was toppled in 1994, with the appointment of South Africa’s first democratically elected, black President, Nelson Mandela.

The injustice of a system that discriminated people by the colour of their skin felt like a cultural tsunami to freshly arrived, wide-eyed immigrants. Yet for many people who had lived in and under that system, especially those who benefitted from it, it seemed a ‘normal’ part of everyday life. The memories of what I witnessed under apartheid do not diminish with time: the beating of a man until he was bloodied, bruised and motionless, by a neighbour who thought he should not be in the ‘white’ part of town; the anger directed at my friends of colour when they stepped too close to the drinking fountains that were designated ‘whites only’; and the squalid, overcrowded townships with their tiny ‘match box houses’.

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South Africa came under the rule of the English and Dutch in the seventeenth century. Christianity played a major role in the shaping of colonised South Africa. But it was in the twentieth century that many churches started actively promoting racial division. The largest of the various denominations, the Dutch Reformed Church (Nederduitse Gereformeerde Kerk – NGK), became the ‘official religion’ of the National Party during the apartheid era. Fear ruled the day. A white minority began to increasingly feel that their own existence was threatened. Church doctrine and beliefs were fashioned to uphold a political ideology of segregation.

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The Bible became the central tool for apartheid dogma. Genesis 11 was used to argue that God divided humanity into different races, with the white race being superior. Difficult Bible verses such as Galatians 3:28, where the Apostle Paul presents the Gospel as breaking down barriers of division, were adapted to claim that he was addressing spiritual, not physical, equality. This teaching became so entrenched that many believed that South Africa’s apartheid was God’s will, that races should be kept apart, that whites had better opportunities because they were ‘favoured’ by God, and that above all, God was the ‘Great Divider’. One of the first laws to come into legislation under the apartheid regime was the Prohibition of Mixed Marriages Act, banning the marriage of a white person to a person of any other colour. It was believed that these relationships were sinful, an idea that had been fuelled by the passing of the 1927 Immorality Act, which prohibited sexual relations between white people and that of other races. During the late 1970’s and through the 1980’s, enthusiasm for apartheid theology began to wane amongst followers, yet many church leaders remained fervent adherers to the apartheid doctrine. At this point, it is also important to mention that there were numerous churches and church leaders who stood in fierce opposition to apartheid.

Gradually societal paradigms began to shift. The work and words of many anti-apartheid advocates was beginning to fall on more receptive ears. The effect of having black South Africans form the majority in all church denominations, except the Dutch Reformed Church, cannot be underestimated. Slowly, and facing much criticism, more church leaders began to speak out against apartheid. The South African Council of Churches became one of the most effective anti-apartheid organisation. Pentecostal churches tended to be more conservative than the older, more established, churches. They expressed vague ideas about the racial dilemma, indicating that God was the only hope for the future.

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The Conservative Right, concerned about the growing acceptance of anti-apartheid ideology and the effect of foreign investment boycotts, organised themselves into new groups, like the ‘Christian Forum’, to protest sanctions. The founder of ‘Open Door Ministry’, Brother Andrew, distributed comic tracts in English and Afrikaans to South African defence troops, claiming  that the anti-apartheid struggle was an invasion of ‘communism’ against ‘democracy’, and the final contest between Christ and the Anti-Christ. His ideas, that South Africa had a mission to evangelise all of Africa, and that the international movement for economic sanctions was a ploy of Satan “to isolate South Africa to prevent it from fulfilling its divine commission”, resonated with many. Of course, it is important to remember that pro-apartheid support was also found amongst many high-profiled Christians in the USA, such as President Reagan, Jerry Falwell, Jimmy Swaggart and Pat Robertson. To this day there are still pro-apartheid advocates who argue that the struggle against apartheid was sinful, and that people who were involved need to ‘repent or face the wrath of God’.

At the heart of it all, apartheid was a radical survival plan. It was the construction of a deeply nationalistic and religious Afrikaner minority group who were terrified of being subjugated by another people and culturally swamped by black Africans. It was this fear that gave apartheid its impetus. The renown Afrikaans poet, N.P. van Wyk Louw, supported apartheid because he, like many others, believed that integration meant Afrikaner National suicide. Fear propaganda reached fever pitch as the walls of segregation began to tumble rather quickly in the late 80’s. Pro-apartheid arguments became shrill and hysterical, a rather common occurrence when dominating powers begin to fall.

The rise and fall of apartheid shows the social and political power of religious movements. God is often claimed and ordained by the various religious voices seeking to present their perspective as right and true. “God is on my side” is perhaps one of the most comforting and often deceptive notions of the religious faithful. Deceptive, especially when it propagates oppression, violence and discrimination against other people in the name of God, claiming their suffering is unavoidable and “for the greater good”.

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Apartheid, at one stage in earlier South African history, was just an idea. An idea to control a large people group. An idea that would have been difficult to embody without the assistance of religion. Religion provided the ‘divine mandate’ that the idea needed to become a force – a force that brought years of injustice. We need to consider that Christianity, or an ideology based on Christianity, played a central role in this oppressive regime. This is rather ironic considering that Christianity itself began not as a religion, but with a persecuted minority group desperately trying to follow the teaching of a lowly carpenter. A man who became such a threat to the dominant social and political order that he was executed. It was not until Constantine that Christianity became acquainted with political power and a dramatic change occurred. Richard Rohr puts it this way: “Overnight the Church moved from the bottom to the top, literally from the catacombs to the basilicas.” Christianity became the religion of the empire and was no longer at the very bottom of society,  which is the best vantage point to “understand the liberating power of the Gospel for both the individual and society.” With power, wealth and nobility, Christianity began to deviate from the simple teaching of Christ, whose concern for the poor, downtrodden and marginalised, was evident in his ministry. Apartheid serves as an example of what happens when our ideas about God are driven by an agenda of control and dominion, conveniently hidden under religious robes of moral piety.

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This is a most chilling lesson indeed, that if we are not careful, our very notions about God can be misplaced, and instead of bringing life and freedom, become a tool in the hand of the oppressor. History is not short of examples.

For to be free is not merely to cast off one’s chains, but to live in a way that respects and enhances the freedom of others. – Nelson Mandela

 

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A very brief Introduction to Christian Fundamentalism

“There are few things more dangerous than inbred religious certainty.” – Bart D. Ehrman

This is a REPOST of a blog I wrote a couple of years ago … most fitting at this time of Australian religious and political discussions!

There is a danger in assuming that every Christian belief and practice that we adhere to today has always been part of the Christian faith throughout the centuries. “Well, Christians have believed this for two thousand years,” is a common phrase we fling around. We can line ourselves up with the ‘saints’ who have gone before, convinced that our Christian enlightenment happens to be the ‘orthodox’ portion, whilst everyone else has, unfortunately, landed with a distorted version. If this is our subconscious paradigm, then the way we engage with the wider world outside our theological framework tends to be from a benevolent, Messiah-like stance, patiently patting a delinquent society on the head. But over time we find this irksome. People who are not as pious and pure as we would like them to be can lead us to ‘righteous’ anger. We find lawmakers and politicians with similar views and hinge our wagon of outrage to their public persona, their dogma, and their power … Welcome to Christian Fundamentalism.

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This blog post will provide a very brief glimpse into the Fundamentalist movement within the North American and British context. Why is this of interest? It is most relevant to the Australian setting as fundamentalism still undergirds the ethos of so many faith communities, often without them being truly aware of the origin. Understanding this history provides a frame of reference of the motivation behind some of their beliefs and behaviour.

Some of the earliest scholars to write on fundamentalism were Stewart G. Cole, History of Fundamentalism (1931), and Norman F. Furniss, The Fundamentalist Controversy, 1918-1931 (1954). Both academics were rather negative as they saw the rise of fundamentalism not driven by religious convictions, but rather by the desire for political denomination power. Fundamentalism was primarily a reaction. It was a reaction to liberal theology, secularism, science, and especially the theory of evolution. According to Timothy Gloege, North American Christian fundamentalism was invented in an advertising campaign. The all-UnknownAmerican brand of ‘old-time religion’ was developed by an early adopter of consumer capitalism, who wanted to sell pure Christianity like he sold breakfast cereal. Enter Henry Parsons Crowell, whose Quaker Oats was one of the pioneers of the branding revolution.

So how do you create a brand of conservative orthodoxy that goes beyond the traditional Presbyterian Orthodoxy, Methodist orthodoxy, etc? You work with the fear of those who felt that the ‘true’ Christian message was being watered down through some of the factors mentioned (liberalism, secularism, etc). Crowell’s idea of orthodoxy was a prescription that came with a set of ‘fundamentals’ that anyone who was conservative within any denomination could ascribe to and set themselves apart from the liberals.

Crowell used a publication called The Fundamentals to further his ideas. This is a twelve volume set of theological treatises written by various scholars writing on the fundamentals of faith, or as the subheading says, a testimony to the truth. Those who actually bother reading the volumes quickly discover that they carry no precise creed and that articles contradict each other, but they did create an impression of orthodoxy.  The volumes brought together conservatives from all different denominations who felt embattled by liberalism. They united under some very specific ideas, particularly biblical literalism and creationism. (A timeline of the rise of fundamentalism and the Scopes Trscopessignial).

This was not the only stream of fundamentalism. There were several in the 19th century of British and American theology. One of these was Dispensationalism. A new interpretation of the Bible developed in the 1830’s in England. In this theory, time was divided into seven stages called ‘dispensations’. Each dispensation was a stage of revelation from God. Today, many who hold to this idea believe that the world is on the verge of the last stage, where a final battle will take place at Armageddon. Then Christ will return and a 1000 year reign will begin. An important sign was the rebirth of national Israel, which is central to this ideology.

Princeton Theology of the mid 19th century provided another stream of fundamentalism. It upheld the doctrine of inerrancy, in response to higher criticism of the Bible. Charles Hodge was influential in insisting that the Bible was inerrant because it had been dictated by God, and that faithfulness to the Bible provided the best defence against liberalism. This is important as in his understanding, liberalism and modernism, just like non-Christian religions, would lead people to hell.

Fundamentalism found oxygen in many “Bible Colleges,” especially those modelled after the Moody Bible Institute in Chicago. Dwight Moody was influential in preaching the imminence of the Kingdom of God thaUnknown-1t was so important to dispensationalism. As Moody’s crusading career came to an end we discover a new strand of fundamentalism through William B. Riley.  In revival meetings around the Midwest and Northwest from 1897 to the 1910s, Riley told crowds to follow the Bible. “God is the one and only author,” he declared, adding that human writers “played the part of becoming mediums of divine communication.”  Riley’s distinctive brand of fundamentalism combined social activism, puritanical moralism, and a literalist premillennialist theology.  In his 1906 book urging Christians to serve the urban poor, Riley defined the mission of the Church as he saw it: “When the Church is regarded as the body of God-fearing, righteous-living men, then, it ought to be in politics, and as a powerful influence.”

Fundamentalism is still with us today and it is still a powerful force. In his book, Superchurch: The Rhetoric and Politics of American FundamentalismJonathan J. Edwards argues that fundamentalism is not going away and will remain strongest at the level of local politics: “Fundamentalists describe themselves as both marginalized and a majority. They speak of national revival and theocratic dominion, but both are always deferred. They celebrate local victories while announcing imminent national destruction. This paradox is rhetorical — meaning that it’s constructed in and through language.”

Today we see a second-stage fundamentalism emerging in the United States and around the world. While established churches are embracing contemplation, silent prayer and non-directed worship, fundamentalist churches are actively pursuing consumption, mobility, image and influence. We see this pursuit played out in Australian politics.  Unlike the USA with its firm separation of church and state, Australian governments had supported and been supported by religious groups since the foundation of the European settlement. However, it was not until the election of the conservative national government in 1996, that government preference for the religious provision of services was enshrined as a policy priority.  The extraordinary rise of fundamentalist churches and right-wing lobby groups through the 1980s and 1990s has had direct effects on government and policies … but that is the topic for another day.

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The Scarcity of Wonder in our Black-and-White, Know-it-All World

“If I had influence with the good angel who is supposed to preside over the christening of all children, I should ask that her gift to each child in the world would be a sense of wonder so indestructible that it would last throughout life as an unfailing antidote against boredom and disenchantments of later years, the sterile preoccupation with things that are artificial, the alienation from the sources of our strength.”

– Rachel Carson (The Sense of Wonder) –

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I spent my early years in a small village in northern Germany. A village surrounded by endless pine forests that my parents and I would regularly walk through. To me, it was an enchanted forest. From the large ant-hills with their complex and intricate architecture on which my Oma would lay her handkerchief on the way into the forest only to retrieve it afterwards smelling sour (meant to be good for the sinuses?!) to the many creatures that called that forest home, it filled me with a sense of wonder.

Adam Smith, the 18th-century Scottish moral philosopher, defines wonder as something that arises within our emotions when “something quite new and singular is presented … and memory cannot, from all its stores, cast up any image that nearly resembles this strange appearance.” It is a feeling of surprise and admiration when we experience something beautiful, unexpected, unfamiliar, or inexplicable. Wonder is intrinsic to human nature, engaging our curiosity and nurturing our creativity. Descartes called wonder our most fundamental emotion.

Wonder unites science, religion and art. It draws on us emotionally, creatively and instils reverence. Robert Fuller, professor of religious studies at Bradley University in Illinois, says that wonder is “one of the principal human experiences that lead to belief in an unseen order.” Environmentalist Rachel Carson argues that we have an inborn sense of wonder, manifested and prevalent in children. She writes, “If a child is to keep alive their inborn sense of wonder, they need the companionship of at least one adult who can share it, rediscovering with them the joy, excitement, and mystery of the world we live in …” In a world that is becoming increasingly dogmatic, operating from a stagnant black and white perspective, I lament that we are experiencing a scarcity of wonder in our speed-driven, technology-addicted, and artificially-stimulated world!

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Our developed world suffers from excess-syndrome. We have the level and benefits of health and wealth that our ancestors could not even imagine. Today’s ill health is often caused by excess itself as we gorge ourselves on the bounty that capitalism has provided on the backs of our poorer global neighbours. Yet with all the excess we have not only become increasingly dissatisfied, but fearful, cynical, anxious, paranoid and selfish. The wonder that a walk in a forest may bring, has now become a distant memory. At times it is felt through a sense of nostalgia evoked by the rare poem we read when time permits.

The religious sphere in many parts of the world has been hijacked by a blistering, blustering and self-righteous form of fundamentalism that prides itself on being ‘right’. This form of imagined and desired moral absolutism has reduced the mystery of God to a spreadsheet of culturally preferred yes-and-no answers that have created a tribal shame culture where wonder has been ridiculed and alienated. Sadly, it is this religious space that is shaping so much of the next generation’s worldview, impacting on their perspective and wonder.

C.K. Chesterton said that we are perishing from lack of wonder, not for the lack of wonders. Mike Yaconelli wrote, “Children live in a world of dreams and imagination, a world of aliveness … There is a voice of wonder and amazement inside of all of us, but we grow to realise we can no longer hear it …” It is time to have a wonder renaissance!

Maybe it is time you reclaim your human birthright of wonder? Maybe you lost it because your sense of wonder was ridiculed? Or analysed? Or prohibited? When was the last time you stared into the fathomless night sky and wondered? When did you last listen to a piece of music that moved you to tears and made you wonder about what it really means to be fully human? In these uncertain times where so many of the messages we receive on a daily basis are filled with gloom and dread, may you again find the courage to wonder. May this wonder bring you joy.

The root of the word “educate” meant “to care” – a caring that flows naturally from a deep feeling for the world. This kind of care seems to embody a type of wisdom that has nothing to do with information or knowledge in its restricted sense. Our connection to the world is not through information about it, but through a sense of wonder. How long since the cry of insects and the sight of the setting sun brought us deeply into ourselves?
– John Wilson (Reflections on Everyday Life)

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Joy and the Narrow Path

This post is dedicated to the LGBTI community who were and are a prophetic voice in my life – I am forever grateful.
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On the 15th April it was two years since Dean Beck, Nathan Despott and I sat down at the Joy FM Radio station and recorded an interview to discuss the damage done to LGBTI people through ex-gay therapy programmes. This erroneous idea that LGBTI people are ‘broken’ and need to be ‘healed’ or ‘fixed’ goes a lot further than the programmes run through parachurch programmes or ministry. Rather, it is the very oxygen in most conservative, fundamentalist religious spaces that view LGBTI people of faith as ‘other’.

I should know this because I was part of one of the many people that held this idea that there was something ‘wrong’ with those who identified as anything but heterosexual. My paradigms were supported by ignorance, fear, and religious ‘experts’ who had very LOUD opinions and very little knowledge. My doubts and questions about this harmful exclusion started long before that interview.

Two years on and my world has changed … dramatically. The interview literally brought extremist religious leaders out of retirement. There was a bombarding of emails, letters and flyers. The board of the faith community that I was part of, supportive at first of my right to speak as an individual not representing the church, felt the pressure of lobby groups and found this rather difficult. It became easier to distance myself.

It was one of the more difficult journeys of my life. As I reflect back, I realise that anytime we endeavour to live true to our values we often come against strong power structures. Structures and ideals that are deeply embedded and share an umbilical cord with political agendas (similar to the apartheid ideals in South Africa, or the segregation ideals that spurred the civil rights movement in the USA).

I learnt a lot of things through this experience:

Perhaps the most important learning was the bravery shown by LGBTI people and people of faith. My exclusion and treatment shrinks into insignificance as I listened to many, many stories of heartache, rejection, condemnation, prejudice, and sheer hurtful behaviour by people who claim to hold to the Gospel of Christ, while condemning their brothers and sisters in a most saccharine “O-we-love-you-but-hate-your-sin” manner. I discovered friends and heroes on the margins – a magnificent and fierce rainbow clan that I am honoured to call friends.

I discovered a fairly lonely, narrow path. For someone who has spent a decent amount of time surrounded by loads of people, it was a strange experience. It brought its own significant anxiety. On this lonely path there was not much backslapping and grandiose talk about the modern church or its mission to ‘save the world’ – rather I came face to face with my own shadows, with my own insecurities, and with the painful process of detoxing from a hyperreality that creates religious addicts with a silo mentality.

I learnt that to let go is a death experience. I lost reputation, friends, status, power, influence, and all invitations to speak at other churches stopped rather abruptly. It is a dangerous thing to ask questions and make up your own mind. Letting go meant laying it all down and walking away … perhaps you know that space? Perhaps this is what you are walking through right now?

But I also learnt there is resurrection. There is hope. There is freedom and joy on this narrow path that is very hard to describe. When you no longer fear the threats because there is not much more to lose then, in a strange, paradoxical way, you begin to really live. There is an insanely, happy dance that accompanies those who refuse to be bullied into dancing to the tune of religious, cultural norms. You see, dear friend, the Gospel really is very good news.

I am not sure what the future holds. The life I thought I would lead has died many years ago. But this Easter, in an old Uniting Church in Richmond, I heard the whispers of Resurrection. This surprising narrow path of joy holds treasures I would never have found surrounded by the accolades and approval of others. This resurrection hope quietly beckons me to keep walking … and that I shall.

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Only Children and Fools Tell the Truth!

“Remember, there will be those among the powerful who try to make you say what you know is clearly not true because if everyone agrees to believe the lie, the lie can go on forever … If you want to be a leader, you, too, must refuse to tell the old lies. You must learn to say that those emperors have no clothes. You must see what you are looking at and say what you see.”
— Joan Chittister –
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It is in the mouth of babes that we often find the most profound truth-telling. A child has a way of looking at the world without firmly set prejudice, ideas or concepts. The German-Swiss psychiatrist and philosopher, Karl Jaspers, one of the founders of existentialism, writes,
 
“Children often possess gifts which they lose as they grow up. With the years we seem to enter into a prison of conventions and opinions, concealments and unquestioned acceptance, and there we lose the candour of childhood. The child still reacts spontaneously to the spontaneity of life; the child feels and sees and inquires into things which soon disappear from his vision. He forgets what for a moment was revealed to him and is surprised when grownups later tell him what he said and what questions he asked.” (Way to Wisdom)

The perception of a child is beautifully illustrated in the work of Hans Christian Andersen’s “The Emperor’s New Clothes“. Anderson tells the story of a vain emperor who lived in exceeding luxury and spent all his money on new clothes. Two swindlers convinced the emperor that they had spun him magnificent garments. The audacious lie was affirmed by his old minister, town officials, noblemen and finally the whole town, all of them afraid to look foolish or be shunned if they admit that the emperor is starkers!

The crowd unanimously bought into the delusion, except a child. A child who was unaffected by social protocol. A child who was unaware that his or her belonging could be under threat if they spoke up. A child who had not yet learnt to tow the party line or follow the herd mentality. A child stated the obvious: “But he hasn’t got anything on!”

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Foudroyant! How can this little monster utter such truth? Scandalous! Then the ripple started from someone in the back row who just found his voice and a little bit of courage – “He actually is wearing no clothes!” It took a child to tell them what they already knew. The emperor, on the other hand, although aware of the gimmick, continued to parade naked because … well, the show must go on.

Nowhere is this story more applicable than in politics and religion. Currently, we are seeing another historical high of ridiculous political lies, or, *ahem*, “alternative truths”. It is like we have landed in the sewerage pit of global, political stupidity and perhaps it is time to listen to the little, dumbfounded inner child, standing trembling on the sidelines. It is time to wake up. The emperor is starkers and the religious elite is only a few steps behind.

When religion upholds a corrupt, fear-monger, prejudice-inducing political ideal that marginalises and scapegoats those deemed ‘other’,  it is like the old minister pissing into the emperor’s invisible coat pocket. From the time of Constantine, sectors of the Christian religion have played with fire as they have sought to muscle in for power, fame and wealth. This hypocritical, gospel-disfiguring stance must be maintained even when in a moment of gut-level honesty, they recognise what horrific pain they have caused through scapegoating those on the margins.

Richard Rohr would contend that without honest self-knowledge religion ends up being more part of the problem than the solution, resulting in a Christian populous that affirms racism, sexism, and greed with no questions asked. Religious leaders often play host to fear of losing ‘face’ or being ridiculed by those on the inner sanctum of religious power or influence. Rejection by the approval-posse is a heavy burden and it is easier to continue marvelling at the emperor’s magnificent, colourful, non-existent clothes.

I am writing this blog for those who are waking up in the matrix. I urge you to channel the inner child or inner fool, take a deep breath, and yell it loud and clear: “THE EMPEROR HAS NO CLOTHES!” Refuse to be part of a system that excludes others and lives in denial.

“No Emperor has the power to dictate the heart”
— Friedrich Schiller –
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Want to Walk the Road Less Travelled? Get off the Success Treadmill!

Two roads diverged in a wood and I – I took the one less traveled by, and that has made all the difference.
– Robert Frost – 
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The ‘road less travelled’ is an alluring and romantic notion. It’s the idea that we can take steps out of our secure boundaries from time to time and feel like a dare devil. If this venture goes relatively well we may try it again and we may even become ‘heroes’ or ‘courageous’ in the eyes of others … until we fail!

The fear of failure keeps the masses at bay. It is one of the most powerful tools of rhetoric, regularly accessed by political and religious leaders. Everyone wants everything to be ‘great’ – we want to make everything great again. Triumph, success, adulation – the opium of the masses of the developed world.

In the faith tradition that I embraced like a zealot in my first half of life, triumph was the goal. We were encouraged to step out in order to ‘walk on water’ or ‘break the boundaries’ or ‘slay the giants’. ‘Live on the edge and God will bless you’ was the modus operandi. If you bought into the persuasive, manipulative garble of some, you would be convinced that only success matters. You will eventually become wealthy, healthy and wise. You will not fail.

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The fear of failure is a tenacious force in many social structures, especially modern Pentecostalism. Failure, for many, would be a sign of God’s disapproval. It would be a given that if you took a step into the unknown, into a path of ‘faith’, then God is obliged to ‘bless’ you. The thought of not being ‘blessed’ can seriously risk your status, identity and belonging in these religious social groups. That thought is simply awful. That’s why it remains a ‘road less travelled’.

But what, if just for a moment, we would consider that failure, just like grief, sorrow and disappointment, is really not our enemy? What if we were to grasp that the success-treadmill-mentality that lies so deeply embedded because of a thousand different clever messages thrown at us every day, that this treadmill can be abandoned? What if, despite the disapproval of our community, we adopted a sort of quixotic lunacy and fight for what we believe, even if it means failure? How would we live then?

Perhaps it is time to take another look at this perceived, scary fiend called ‘failure’. What if we were to have a cup of coffee with failure and discuss some of our deepest hopes and dreams? We may come to realise that making failure a friend allows us to live life in a manner that evades most – with the freedom to pursue the most difficult of dreams because we value them more than success.

If we only act because there is a great likelihood that we will succeed then we will live relatively safe, confined lives. And perhaps that is satisfactory to many. But I find that the success treadmill is a constraint when we want to live from a place of value and ethics because the success treadmill creates constant value transgressions. The value of my endeavours cannot be determined by the odds of success. I have to face the fact that negative consequences may be a result of my most daring adventures. And that’s ok!

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So can I suggest that you investigate your relationship with failure. As an only child and a One on the enneagram, mine is a rather precarious one. However, I am learning that failure is not my adversary, no matter what the success-addicted crowd thinks. In stark contrast to popular opinion, I am finding that the more I embrace this strange companion, the more I live life from the inner sanctum of authenticity and freedom.

Remember, dear friend, there are many lofty goals worth far more than success – pursue them!

“You can measure your worth by your dedication to your path, not by your successes or failures.” – Elizabeth Gilbert – 
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Questions in the Desert – Part Three

Faith is a dynamic and ever-changing process, not some fixed body of truth that exists outside our world and our understanding. God’s truth may be fixed and unchanging, but our comprehension of that truth will always be partial and flawed at best. – Bishop Gene Robinson –

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Dear reader, please be aware that this blog post is the third and final instalment of Questions in the Desert, a continuation of Part One and Part Two …

3. “About whom, may I ask you, does the prophet say this, about himself or about someone else?”

Was it mere coincidence that the Eunuch was reading from Isaiah 53?

Isaiah is a book written by a Jewish prophet and part of the Tanakh, the Jewish Scriptures. This, in and of itself, is mildly fascinating, in that the Eunuch continued to search the Scriptures, looking for meaning, despite having been rejected at the Temple.

There is something more interesting, however. The passage he is reflecting on is the last of the four “Songs of the Suffering Servant” and it tells the story of a “Man of Sorrows”. People throughout the history of the church have understood this passage as prophesying the coming of Jesus: the One who was to be the “Suffering Servant”.

Importantly, this passage, immediately before the part read by the Eunuch, describes this coming Servant – who we now understand as Jesus – as physically marred and then rejected by the Jewish people.

Much like the Eunuch.

So as the Eunuch speaks to Philip, you can imagine the urgency in his voice: “About whom, I ask you, does the prophet say this, about himself or about someone else?” … Who is this man who, like me, is physically marred and rejected? Is it the writer? Is it someone else? Is this about me?

Here the yearning heart of an outcast is being reflected in the prophet Isaiah – who shows him that the Saviour of the world, was an outcast like him. Rejected by his own people, rejected by the fine religious institution of his day, he too was wounded and mutilated.

I wonder what Philip said to him. Maybe it was something like this: “What you are reading is about a man named Jesus, who, like you, pursued God. In his pursuit, he, too, went to the Temple, and he, too, was rejected. But this was no ordinary man. This was God made flesh. This God of the universe knows your story, the story of being outcast, of being refused from the place of worship, and God came into the world to show that the God of the universe is not defeated by rejection, even rejection unto death.”

Philip helped the Eunuch understand that the Scripture he was reading demonstrated how God was already at work in his life. Like a “Join the Dots” game, Philip simply brought God, who had always been with the Eunuch, just like God is with each and every person, to the forefront of the Eunuch’s conscious recognition.

Many of us remember that moment in life when we “awaken”,  our “dots are joined”, and we realise that God has always been at work in us. We have simply been unaware!

4. “Here is water. Why can’t I be baptised?”

I wish we were privy to the whole conversation between Philip and the Eunuch. Suffice to say, that the conversation and interchange of questions and answers brought them both to an “aha!” moment. That moment when the lights went on.

Imagine this moment for the Eunuch, a man who has only known rejection. He wore a stigma and knew ridicule from every social sphere: in his culture, in the religion he was trying to pursue, in his role, in his political positioning – everything about him reminded him every day that he did not belong.

And then Philip shares the Gospel. The Gospel that declared him as accepted, loved and included. This man would have no comprehension of what that would be like: to be equal amongst people of faith. This was not the rhetoric of some narcissistic platform personality begging for money, or an angry street “preacher” with a megaphone. This was what the Gospel should always be – wonderful and exceedingly exhilarating Good News. No wonder he saw a puddle in the desert and said, “Water! Why can’t I be baptised?”

And then there’s Philip! Perhaps at some point, he took a big gulp, laid aside his exclusive religious ideals and took a leap of faith! Faith that the Gospel is greater than his paradigms, ignorance and cultural stigmas. We forget that for Philip this is a whole new journey that has taken him totally out of his comfort zone. He realises as he goes to the water with the Eunuch that this will not be a popular move amongst his Jewish friends, and even amongst the Messianic Jews who are still getting their head around the fact that God is bigger than the boundaries of their religion.

The Samaritans were a huge step for Philip. This will take him to a place of no return – he either believes the Gospel is as glorious and scandalous as he has preached, or he returns to the confines of a law-based tradition and acceptance.

And again Philip astounds us with his courage – he takes the step and goes to the place of no return. He baptises the Eunuch. In Philip, God has found a faithful messenger.

And here end the questions in the desert – and for once in the Bible, it has a similar end to fairy tales.

When they came up out of the water, Philip disappears, and that was the last the Eunuch saw of him. But he didn’t mind. He had what he’d come for and went on down the road as “happy as he could be” (Message Bible).

I love that – as happy as he could be. A man who never really understood love was now amongst the beloved. A man who had only known exclusion was now included. A man forever on the outer was now in the inner circle. He was equal, he was accepted – no matter what his future held, he was in Christ, and for him, that was all that mattered.

I wonder how people leave our conversations? Do we leave others as “happy as they could be”?  When we walk away are they a little closer to recognising God at work in their lives? A God who loves them immeasurably.

“Define yourself radically as one beloved by God. This is the true self. Every other identity is illusion.” – Brennan Manning –

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