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A few years ago, a mural appeared on London Bridge in a street art style similar to that of popular artist, Banksy. It portrays Jesus carrying his cross while police harass him and paparazzi exploit him. While difficult to confirm who to credit the piece to, it has been titled Crucifixation or, more commonly, Stations of the Cross.
The mural is a vivid reminder that Jesus lived in a police state where the color of his skin put him at odds with the government. His contemporaries (and companions) advocated for violent overthrow of the occupiers and others called for personal piety and strict religious observance. Still others thought that accommodating to the oppressors was the most direct option for peace.
We still have oppressors, zealots, Pharisees, ascetics, and Sadducees in our world today, whether it is the Police (preservers of the status quo) or paparazzi (exploiting someone’s pain to their advantage) yet we must continually return to the dedication of Jesus who identifies with the poor, the meek, the dispossessed, and the marginalized.
Good Friday is a backward holiday- celebrating the mistrial, mob justice, torture, and execution of a man teaching a radical way of life that destabilizes the power of the political, military, and spiritual authorities. In the culmination of the crucifixion, Jesus pleads for his executioners to be forgiven- showing what a contrast of message he lived and taught.
This gospel has outlived the Romans and all other social strata of the first century, yet the power structures that undergird those conspirators of the cross remain present in every community. To follow after a crucified messiah today requires us to be alert to where these powers remain in our lives and take action. To see where Jesus continues to identify with the poor, the meek, the dispossessed, and the marginalized and join him there in real, tangible ways.
Michael Shepherd is a graduate of Fuller Theological Seminary and Hope International University. He is the editor of the Global Theology blog and welcomes contributors!
In a prayer offered by an Ojibway elder, themes of brokenness, restoration, and balance with all of creation are present. From a North American First-Nations/Native American perspective, we can begin to see these themes in a new light within our own communities.
Look at our brokenness.
We Know that in all creation
Only the human family
Has strayed from the Sacred Way.
In 1208, an Icelandic poet named Kolbeinn Tumason wrote Heyr Himna Smiður, which would become a stalwart piece of Icelandic Christian tradition. Its imagery is dynamic to these northern peoples, using the terms “Smith of the Heavens” to convey the craftsmanship and attention that God shows to creation; “mild one” which is a play on the word that means the generous tribal leader, or king; and “King of the suns”, capturing the spiritual significance of solar seasonality to the island just south of the Arctic Circle.
Listen to the poem sung in it’s original language with an English translation, performed by Ellen Kristjánsdóttir. (more…)
Much has been made recently about the comments of a professor from a North American evangelical university stressing the similarity between the faiths of Muslims and Christians. While the questions (and their responses) are not new, they revive passions that rattle the tension between the uniqueness of Christian revelation and the degree of inclusivity of that revelation. On his personal blog, Vinoth Ramachandra, Secretary for Dialogue and Social Engagement for the International Fellowship of Evangelical Students, shares his thoughts on recent events at Wheaton College (Illinois, USA) and the much larger question of the relationship between Christianity and Islam. He provides an interesting example wherein the roles are reversed, explaining,
The Malaysian Church, in recent decades, was engaged in a prolonged legal battle with their Islamist-influenced government which prohibited non-Muslims from using the word Allah to refer to the supreme God and creator. Church leaders received directives stating that several words of Arabic origin, including Allah, Nabi (prophet) and Al Kitab (Bible) were not to be used by non-Muslims as Arabic was the language of Muslims. Usage by Christians would sow the seeds of “confusion”. The import of Malay Bibles printed in Indonesia (which used Allah) was effectively banned.
Christians countered by pointing out that Allah was the common term used to refer to the supreme God long before Islam came into existence in North Africa. Arab Christians continue to worship God as Allah and Malay-speaking Christians have also been using Allah for centuries. Far from sowing “confusion”, it has facilitated communication and promoted mutual understanding between Christians and Muslims.
Clearly this was more than a matter of official historical ignorance. Islamists fearful of the conversion of Muslims sought to deter the latter from reading the Bible by claiming that Christians and Muslims worship different Gods. They have been successful. Christians lost the legal battle, with dire consequences for the future of social justice and religious harmony in Malaysia.
He continues in his post to sharply criticize Western Christians who rely upon lazy rhetoric to brush aside an entire world religion, with whom Christianity does share a significant lineage, on the basis of wider, cultural suspicions or political media fears, reminding that,
The actions of the Wheaton College authorities, like much of what is done in the U.S., reach a global audience. I can imagine how they will be seized upon by Islamists around the world as ammunition to deploy against Christians. And how betrayed Malaysian Christians must feel.
American Christians- especially those studying and working in colleges and universities- cannot remain complacent with theological, historical or political naiveté. Willful ignorance is inexcusable. Americans have ready access to a wide range of scholarly literature and the latest information technologies that the rest of us envy. They don’t have to watch Fox News or listen to the latest chauvinist or demagogue. Some of the finest biblical scholars, theologians, philosophers and historians are found in the American Church (sadly, it is not their works that are exported to the rest of the world).
Moreover, every American city is multi-cultural and multi-religious. You can meet Christians from all over the world, as well as thoughtful Muslims from every Muslim sect, Jews, Sikhs, Jains or Buddhists. You can have your prejudices dispelled, your viewpoints and worldviews enlarged through such encounters and friendships.
If American Christians do not avail themselves of the resources and opportunities on their doorstep, they will remain culturally marginal, intellectually lightweight, politically reactionary, and a deep source of embarrassment to the rest of the global Church.
Three quick thoughts from Ramachandra’s critique:
- How to increase the “export” of the finest of North American biblical scholars, theologians, philosophers, and historians- is this a matter of educational institutions, publishing business practices, or other factors? I recall when I was living in East Africa that I could see American televangelists broadcast in syndication yet the library of the nearest theological university was woefully outdated.
- Given the presence of a wide diversity of cultural and religious adherents living in proximity to us, the church needs resources that will help to bridge these differences, both in fellowship and dialogue outside of the church. There is a tremendous opportunity to re-think our faith and practice when we are nudged to articulate our understanding to people who have had different experiences and commitments than we have had ourselves. (A useful book in encountering this process is Timothy Tennent’s Theology in the Context of World Christianity, or Soong-Chan Rah’s Many Colors: Cultural Intelligence for a Changing Church, for a more local application.)
- I would like to leave Ramachandra’s final sentence to stand on its own, as it is the most poignant of his entire post. I will only embellish his thought to remind us in North American, or any context, that if these are truly the markers of our churches- culturally marginal, intellectually lightweight, politically reactionary, and embarrassing to the global Church, then there is something unhealthy that must be remedied, but this cannot occur unless we are able to evaluate ourselves with humility and grace.
The Catholic Church in the United States likely encompasses every cultural group. African Americans, who comprise about 3% of the membership, bring a unique perspective, yet also face challenges of identifying with leadership and contemporary societal issues.
Anthea Butler (Twitter | Bio), Associate Professor of Religious Studies at the University of Pennsylvania (USA) shared with AirTalk, a program of Southern California Public Radio, about the relationship between Black Catholics and the Catholic Church at-large in America.
Introduction of the segment and Anthea Butler (0:00)
African American Catholics have a long history in the [United States], tell us a little about that. (0:54)
Is there still a connection between the Catholic Church and Black America? (1:40)
AB (2:15) I do think, for Catholics, there’s a sense in which the universality of the church makes you, in one way, try to overlook some of the ethnic things that are happening. On the other hand, you have to deal with them because of the different ethnic communities and parishes.
What role does racial identity play in Catholic worship services? (2:32)
AB (2:35) It plays a very big role- if you think prior to Vatican II, there wasn’t a lot of racial identity. Everybody was forced into the same kind of worship styles and all of that. Post-Vatican II, Black Catholics were able to explore different musical styles with gospel music…so there’s a lot of different ways in which Black Catholics have put forth their culture within the Catholic Church.
How is it different from the way that other Catholics conduct services? (3:08)
AB (3:31) I think the difference is in how Black Catholics were perceived by other Catholics in the church. If you think about immigration and all the ethnic Catholics we have — Polish Catholics, Irish, Germans, Italians, everybody always focuses on them for a culture within the Catholic Church, but nobody looks at Black Catholics, and I think our unique history has a lot of cultural implications, because we’ve had to straddle the line between being Black Americans and being Black Catholics.
What effect has [the rise in Latino demographics in the US] had on black parishes? (3:59)
Has [this effect] led to a number of Black Americans, maybe, not identifying as Catholics? (4:51)
AB (5:10): I do think, however, that by not paying attention in some places- I’m not going to say all- to the needs of Black Catholics, especially with the kinds of priests that are assigned to diocese and parishes, that has caused a real problem. Let’s say you have a priest that does not understand the unique kinds of cultural needs for African American Catholics and they’re, say, from the Philippines or even African priests. That causes a lot of problems.
AB (6:18) It’s really hard, sometimes, to integrate Black Catholics into other parishes if those parishes don’t have Black people already in them, if you know what I mean. It’s hard to put together people and just say “Well, because you’re all Catholics, that’s going to work”. Enculturation just doesn’t mean that you can just throw everybody together and it’s going to be okay. Sometimes, people are really upset about that. That can create a lot of tension.
Pope Francis has spoken out a lot about poverty, corporate greed- he’s remained silent, though, on issues like use of force or recent civil unrest that we’ve seen in places like Baltimore and Ferguson, Missouri- what do you think Black Catholics are hoping to hear from the Pope during his visit? (6:40)
AB (6:56): I think that they hope to hear several things: One is, I think they would like to hear some comment about racism in America. The Catholic Church’s history with race has been a troubled one in a lot of ways. You have to think about missionary activity and slavery- even though popes spoke out against slavery and issued papal bulls, slavery still happened. This racial situation we are currently in in America right now, especially with mass incarceration and police brutality, I think would be something very important for the Pope to say that Black Catholics want to hear.
Second, I just think that Black Catholics would like to be recognized. We have a huge history here in the United States, the first black Jesuit in the country, Patrick Healy was the president of Georgetown [University], we have an order which was started by Henriette Delille, the Sisters of the Holy Family, people are hoping that maybe the cause for her sainthood could progress. There’s lots of different ways in which Black Catholics could be recognized by the Pope and I am hoping that we hear something from him while he is here in the United States.
What problems can arise from leadership that is not aware of the cultural needs and contributions of a segment of the congregation?
How can a congregation meaningfully engage with different cultural communities within its membership?
Whose cultural identity is most prevalent in your worship service? How do you see this?
How can a congregation appropriately relate to its complicity in past injustice and respond to contemporary challenges?
Friend of the blog, Ramon Mayo of Urban Ministries Inc. and UrbanFaith.com has an interview with Chris Brooks about his new book, Urban Apologetics: Answering Challenges to Faith for Urban Believers. In the interview, Mayo and Brooks explore the need for thoughtful articulation of the faith to respond to the distinct questions that people are asking. Doing Apologetics from an Urban Perspective opens a conversation about how best to engage the living contexts of our cities with the gospel–acknowledging that both the questions and responses may differ from those of prior generations of apologists.
Chris Brooks is the senior pastor of Evangel Ministries and also the founder and president of the Detroit Bible Institute. He also hosts a Detroit-aired daily radio show, “Equipped For Life,”and is the newly appointed Campus Dean of Moody Theological Seminary-Michigan. I recently had the opportunity to talk to Chris over about his new book “Urban Apologetics” and apologetics in general.
What inspired you to write a book on apologetics?
Two things. First it comes from a passion for the gospel in the urban community. People have intellectual barriers and need answers to their questions about life, so I wanted to provide the answers from Christ and scripture because most people assume that we don’t have answers.
Secondly it stems from our members being sent out to do evangelism and coming back with the questions and objections of the urban community they were sent to. I took it upon myself to develop a specific ministry of equipping Christians to answer people’s objections regarding the faith.
Why do you believe apologetics are important for the urban context? (more…)
We recently began attending a church that recites The Lord’s Prayer each Sunday as a part of their liturgy. We have never been a part of church that practiced this weekly–participating more in communities that place spontaneity over ceremony. While I do appreciate the intentionality of a liturgical church, there is something specific that bothers me every time we pray these words together.
The English translation which we use is based on the text of Matthew 6:9-13 that depends on an outdated form of language, namely the “King James” English. See the chart below for words and phrases no longer in common usage:
which art in heaven, Hallowed be thy name. Thy kingdom come, Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
Not a single sentence can be understood with contemporary usage!