Ted Cruz and Les Misérables

This election season, I’ve been thinking a lot about Ted Cruz and Les Misérables.

In case you didn’t know, Cruz is a big fan of the musical, which is set during the 1832 Paris uprising.

My introduction to the story and music of Les Mis came courtesy of the 2012 film, and even then, as Barack Obama was beginning his second term in office, I was struck by how timely was Les Mis’ exploration of social injustice and economic inequality.

From beginning to end, poverty and injustice are principal characters of the plot. Jean Valjean and Fantine cannot escape the marks poverty has left on them, and those scars pass down to the next generation, which fights, loves and dies in an effort to overthrow a system that perpetuates the injustices inflicted on their parents.

“At the end of the day,” the ensemble cast sings early in the musical, “you’re another day older, and that’s all you can say for the life of the poor. It’s a struggle, it’s a war, and there’s nothing that anyone’s giving. … One day less to be living.”

The callous indifference of the power elites to the suffering of the underclass is clearly unsustainable.

“Like the waves crash on the sand,” the song continues, “like a storm that’ll break any second, there’s a hunger in the land. There’s a reckoning to be reckoned, and there’s gonna be hell to pay at the end of the day!”

Entwined around these themes of injustice, oppression and poverty is the question of God. Does God care, do God’s followers care, is Christianity something that effects change or sedates the masses?

“Here in the slums of Saint Michele,” the orphan Gavroche sings, “we live on crumbs of humble piety.”

Continue reading Ted Cruz and Les Misérables

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The Power of the Vote

Nineteen fifty-five.
 
It’s right around the time my parents were born. My grandparents were a little younger than I am now. A pair of large families growing larger in the suburbs of New Jersey and Rhode Island.
 
A thousand or so miles away, a pair of families grew smaller.
 
Image result for george lee belzoniGeorge Washington Lee was a Baptist preacher in Belzoni, Mississippi. He led four churches and ran a grocery store, the back room of which housed a printing press. As a successful black businessman, he used his influence to help found an NAACP chapter in the area, and used the press to encourage black residents of Belzoni to pay the county’s poll tax and register to vote.
 
As a result of his efforts, nearly all of the county’s 90 eligible black residents were registered to vote in 1955 before the local White Citizens Council intimidated them into giving up their votes.
 
Lee, however, refused to give up. Offered protection if he would end his registration drives, he rejected it. In a speech to the Regional Council of Negro Leadership, of which he was vice president, Lee told the audience, “Pray not for your mom and pop. They’ve gone to heaven. Pray you make it through this hell.”
 
Lee would not.
 
On May 7, 1955, a shotgun blast blew off half his face while he was driving his car. The local sheriff said Lee died in a car accident, and that the lead pellets removed from the remains of his head were dental fillings, not buckshot.
 
Rosebud Lee left her husband’s casket open during the funeral, and the Chicago Defender printed a photo of his mangled body – a foretaste of Emmett Till’s funeral later that year.
 

Continue reading The Power of the Vote

Scriptural Perspicuity: Summary and Next Steps

Image result for bible stock imageLast part of the thrilling trilogy! Part 1 | Part 2

So returning to our original questions, it seems to me we answer them this way:

  1. How do we define scriptural perspicuity?

Very carefully! But basically that the Bible is clear enough about the basics of the gospel that any person of reasonable intelligence can understand them without mediation from an authority figure.

  1. Does the Bible claim perspicuity for itself?

I don’t think so. Parts of it claim a high level of authority for other parts of it, but none of it seems to claim perspicuity as we’ve defined it, and parts seem to expect the very mediation we define as antithetical to perspicuity.

  1. Has the church affirmed perspicuity?

It depends on the church. For 1,500 years, the church generally did not – and the largest Christian group, the Catholic Church, does not. Without researching it, I’d guess the Orthodox Church does not either. Perspicuity is strictly a Protestant doctrine, first articulated in its clearest form by Martin Luther 500 years ago.

  1. What have been the fruits of perspicuity?

Division, division and more division. Perspicuity, which relies inherently on the clarity of the text, is undermined by its own results, which show significant and vehement disagreement about the text by people whom perspicuity has taught to believe are simply seeing what is clearly there (which means others who don’t see that must be deluded by Satan or acting in bad faith).

Given those responses, I can only conclude that perspicuity is a failure as a doctrine. It is not supported by the Bible itself, relatively speaking does not have a long history of church affirmation, and where introduced leads to results that fatally undermine its own premise.

So now what?

Continue reading Scriptural Perspicuity: Summary and Next Steps

Facebook Flashback: Racism, Demons and Loving Our Enemies

Image result for reviving old scratchOriginally posted to Facebook on Sept. 21, 2016. It has only suffered minor edits in transplanting it here.

I just finished reading Richard Beck’s Reviving Old Scratch, a book about the devil and spiritual warfare for people who question, if not totally reject, literal notions of demons and angels.

It cautions against overpoliticizing and over-metaphorizing those concepts because the Bible talks about them not just in relation to political power, but also to internal moral struggles found within each person. Fighting for social justice is spiritual warfare, but so too is loving others – emptying yourself for them, fighting daily against the fear of death and the fear of loss and the love of money and country and possessions that militate against radical, sacrificing love. Lots of food for thought in that book, for those who believe in a literal Satan, and for those who don’t.

Beck believes we should recover a language of the demonic, understanding that powers greater than humanity do indeed ensnare us. Call them what you will, but Nazism, Stalinism, systems of fascism and totalitarianism and apartheid are demonic. More, they are demons that burrow into the fabrics of societies and require active struggle, both collective and individual, to defeat and defang.

Our society, more than at any point in the past 50 years, is actively doing battle against the demon of Racism.

It’s a demon born to justify the much older demon of Slavery; together, they were carried aboard ships across the Atlantic. They planted deep roots in America’s urban centers and in southern labor camps. They joined with the demons of Materialism and Consumerism to build an economy unrivaled in the world. Together, they unseated whole nations, destroyed families, murdered millions. A physical war was required to break the partnership and loosen the hold of Slavery on our society. But Racism persisted. It persists. It is weaker than it was, but it is wilier. When Martin and Malcolm and Stokely and others helped to cast it out of our laws, it sank deeper into our cultures. It wrapped itself in a flag and called itself Heritage.

It remains the demon we are most likely to condemn – and least likely to confront.

Continue reading Facebook Flashback: Racism, Demons and Loving Our Enemies

Botham Jean: The Suffering Servant

Image result for botham jean

Here is my servant, whom I uphold,
my chosen one in whom I delight.
– Isaiah 42:1a

Jean was 26 and a native of Saint Lucia in the Caribbean. He worked with at-risk boys there, visited orphanages and ministered to the sick, his mother said. … Friends and family remember Jean as someone who loved to help others and volunteered his time, as a man with a beautiful smile and a beautiful voice. (Dallas Morning News)

But I said, “I have labored in vain;
I have spent my strength for nothing at all.
Yet what is due me is in the Lord’s hand,
and my reward is with my God.”
– Isaiah 49:4

Guyger described the apartment as being dark and she thought “she had encountered a burglar, which was described as a large silhouette, across the room in her apartment.”

Guyger drew her firearm, “gave verbal commands that were ignored by (Jean),” and then she fired two shots. Jean was shot once and died. (Fort Worth Star-Telegram)

He was led like a lamb to the slaughter,
and as a sheep before its shearers is silent,
so he did not open his mouth.

By oppression and judgment he was taken away.
Yet who of his generation protested?
– Isaiah 53:7-8a

While the arrest warrant describes Jean as being “across the room,” the search warrant says he confronted Guyger at his door. (FWST)

He was assigned a grave with the wicked,
and with the rich in his death,
though he had done no violence,
nor was any deceit in his mouth.
– Isaiah 53:9

As hundreds gathered Thursday to pay tribute to the beloved man from St. Lucia, a search warrant for his apartment was made public. The document states that officers found several items in the apartment, including two fired cartridge casings, a metal marijuana grinder and 10.4 grams of marijuana.

The search warrant indicates that officers went inside the apartment looking for drugs the night of Jean’s death, his mother, Allison Jean, said during a news conference Friday with her attorneys. She accused authorities of defaming her son. …

“Twenty-six years on this earth he lived his life without a blemish. It took being murdered by a Dallas police officer for Botham Jean to suddenly become a criminal.” (CNN)

He who vindicates me is near.
Who then will bring charges against me?
Let us face each other!
Who is my accuser?
Let him confront me!

It is the Sovereign Lord who helps me.
Who will condemn me?
They will all wear out like a garment;
the moths will eat them up.
– Isaiah 50:8-9

“Botham Shem Jean was not a silhouette,” family friend Dane Felicien said, garnering a standing ovation from the packed sanctuary, including Dallas Mayor Mike Rawlings and Dallas Police Chief U. Renee Hall. “Botham Shem Jean was a fine man. And Botham Shem Jean deserves to be with Jesus.” (Dallas Morning News)

Therefore I will give him a portion among the great,
and he will divide the spoils with the strong,
because he poured out his life unto death,
and was numbered with the transgressors.
– Isaiah 53:12ab

A Brief Review: ‘Texts of Terror’ by Phyllis Trible

Image result for texts of terror phyllis tribleQuick, name the absolute worst parts of the Bible.

Chances are, you thought of one of these four stories [TW]:

The rape and dismemberment of the concubine in Judges, the rape of Tamar by her half-brother, the sacrifice of Jephthah’s daughter in order to fulfill a vow he made to God, and the use, abuse and expulsion of Hagar and Ishmael.

These stories – all of them describing violence against women without overt condemnation by either God or the narrator(s) – are what Phyllis Trible calls “texts of terror.”

Somewhat surprisingly, she analyzes these passages not to explain them away or redeem them with a pro-woman retelling, but to simply sit with them, to understand the fully the depth and breadth of the horror these passages inflict on the characters – and therefore on us, the readers who cannot help but sympathize with them.

In so doing, Trible hopes to memorialize them. These four women – two of them nameless, one of them voiceless, all of them utterly vulnerable to the whims and lusts of powerful men – do not get preached from pulpits, featured in liturgies or adhered to flannelgraphs. Yet they are essential parts of the Judeo-Christian tradition. If nothing else, they personify, as Trible expertly highlights, the qualities of the “suffering servant” in Second Isaiah’s famous prophecies.

Although originally referring to Israel, Christians, taking cues from the gospels, have appropriated the “suffering servant” of Isaiah 53 to describe Jesus – “a man of sorrows acquainted with grief,” “as a sheep before its shearers is silent, so he opened not his mouth,” etc. Trible moves in the opposite direction, identifying these four women as suffering servants, and given the longstanding Christian confession of Jesus as the sufferer, implicitly identifying them as Christ figures.

Most poignantly, Trible makes this association explicit in her analysis of the concubine in Gibeah. Echoing the more famous tale of Lot in Sodom (do these stories reflect a single event buried deep in Israel’s memory and adjusted as needed for different contexts? I’d say it’s likely, but that’s not Trible’s concern here), the concubine and her master spend the night in an old man’s home, where men of the city arrive and demand the male guest be given to them to rape. The man offers the concubine instead, and she is raped and tortured until morning (and potentially killed, although Trible points out the text seems to indicate the concubine’s master actually murders her once they arrive back to his home in Ephraim). Trible describes the key moment this way: “Truly the hour is at hand, and the woman is betrayed into the hands of sinners.”

Trible’s insight and deft handling of the texts make Texts of Terror a swift and insightful read – I’d almost call it a joy, but the subject matter makes that an impossibility. She refuses to get bogged down in questions of authorship, redaction or historical criticism, all things I enjoy getting bogged down in, but which would serve to distract from the women at the center of Trible’s focus. Her goal is to dig as deep as possible into the texts as they are, under the assumption that the text we have is there for a reason, no matter how it got that way.

Therefore, Trible points out patterns and structures of the original Hebrew that have become invisible under the layers of translation and interpretation that have accumulated over the millennia. Some of these are brilliant and beautiful; others feel like more of a stretch. But all of them are fascinating and demand careful consideration. Almost uniformly, Trible ends up highlighting how the original text mercilessly marginalizes and degrades these women.

But that’s the point: Trible is “telling sad stories,” as she puts it in her introduction. That they are sad does not mean they are worthless. Indeed, sad stories often tell us more about ourselves than happy ones. They force us to wrestle with the world as the world is, with God as God is, and with the Bible as the Bible is – not as we wish those things would be. For wrestling with them, we hopefully emerge stronger, with greater insight on what it means to be a “suffering servant” in whom we should see the life and work of Jesus.

Published 34 years ago in 1984, Texts of Terror remains a vitally important work, one that should be on the bookshelf of every preacher, every counselor and every church leader. In a day where many women are finding their voices for the first time, we would all do well to return to Trible’s classic, in which she helps four ancient women cry, “Me, too!”

The Irony of Scriptural Perspicuity

Part 2 of a series on the perspicuity of scripture. Part 1 dealt with defining “perspicuity” and discussing what the Bible says about itself. Today’s post deals with church history and the results of this belief.

What does the church say?

Image result for martin lutherWell, that depends on the church!

But really, just as the Bible was written in a time of few educated elites and many illiterate followers, so too did understanding the scriptures require centuries of mediation through educated church leaders.

Of course, those circumstances changed practically overnight with the invention of the printing press and the printing of the Bible in common vernacular, followed by Martin Luther’s revolution that fragmented the Western church.

Because Luther rightly objected to excesses and abuses perpetrated by a church that had grown secretive and corrupt, the notion that church leaders could be trusted to appropriately mediate the scriptures to their congregants took a severe blow. Why should we assume these greedy, mendacious priests are accurately synthesizing biblical precepts when they are using their positions to enrich themselves and maintain their temporal power?

Thus Luther, in On the Bondage of the Will, laid out for the first time an argument for the  comprehensive perspicuity of the Bible:

But, if many things still remain abstruse to many, this does not arise from obscurity in the Scriptures, but from their own blindness or want of understanding, who do not go the way to see the all-perfect clearness of the truth. … With the same rashness any one may cover his own eyes, or go from the light into the dark and hide himself, and then blame the day and the sun for being obscure. Let, therefore, wretched men cease to impute, with blasphemous perverseness, the darkness and obscurity of their own heart to the all-clear Scriptures of God. … The Scripture simply confesses the Trinity of God, the humanity of Christ, and the unpardonable sin. There is nothing here of obscurity or ambiguity. 

That last sentence seems more than a touch unintentionally ironic; the Bible of course nowhere confesses the Trinity as such, and what Christian hasn’t spent a long time wondering what exactly is “blasphemy against the Holy Spirit” (the one unpardonable sin, according to Jesus)? In a lengthy defense of the Bible’s clarity, Luther cites a case in which a key Christian doctrine must be inferred from the text and a notorious example of an unclear and troubling statement from Jesus himself.

So it took roughly 1,500 years and the Protestant Reformation for the church to include any prominent or official doctrine of scriptural perspicuity. Which doesn’t mean it’s not true – just that we should recognize this was a significant departure from the historical understanding of the church, one that we should therefore treat with caution.

What are the effects?

One way to test a relatively new doctrine is to assess how it changes the church itself. To “judge it by its fruit,” so to speak.

What is the fruit of this doctrine, this idea that the Bible is so clear that anyone, including children, can read it and understand the basics of the gospel?

Namely, massive division on a scale never previously seen in the church. Perhaps the ultimate irony of the doctrine of perspicuity is that it has led to the creation of literally thousands of schisms among people who felt the Bible was so clear on a certain point that they could no longer worship in good conscience with those who believed otherwise. There are easily more than 1,000 – perhaps as many as 2,000 – Protestant denominations worldwide. There are easily thousands more intracongregational and -denominational splits that have led to much heartache and bitterness.

It is no coincidence that these splits have become more common since Enlightenment modernism, with its democratic and egalitarian assumptions. There is obviously nothing wrong with those assumptions per se; they were and remain vital to the liberation of oppressed people around the globe. But when applied to the Bible, they have led to a largely unexamined embrace of the notion that anyone can and should open it without any guidance and understand the gospel – and, on the flip side, an unexamined hostility to the notion that ministers or scholars should play any significant role in mediating the text to others with less training.

Yet if we look at two traditions that have most radically adopted the democratic ethos of modernist egalitarianism (well, for men, anyway) – the Plymouth Brethren and the Stone-Campbell Movement – they are perhaps the two most schismatic groups in church history.

Both movements were born through the notion of unifying fractious denominations around the basis of just doing what the Bible says, following its plain teachings in the establishment and organization of congregations and worship, relying heavily on the “pattern” established in Acts.

Yet within 50 years of their establishment, both movements experienced massive splits – the Brethren between “exclusive” and “inclusive” camps, the Stone-Campbell Movement between the instrumental, largely northern Disciples of Christ and the a cappella, largely southern Churches of Christ. While the former eventually became a formal mainline denomination – the Christian Church (Disciples of Christ) – the southern branch became increasingly fractious, with congregations dividing over increasingly trivial matters – down to how many cups to use in communion. Likewise, a chart of Plymouth Brethren splits and reunifications is like trying to trace strands of spaghetti cooked in a bowl.

What does it tell us about the alleged perspicuity of scripture that those who hold most strongly to it are the most likely to disagree so vehemently about what it says that they cannot remain in fellowship with each other?

Perhaps it tells us that the Bible is not so perspicuous, after all.

Part 3 will conclude with some potentially disconnected thoughts about scripture and how we should view it given the challenges it poses to the doctrine of perspicuity.