Friday, July 29, 2016

"The Sabbath More Fully"

“I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully” (Ellen White, “A Word to The Little Flock” [WLF], 19).
On April 7, 1847 a young visionary, Ellen White, wrote a landmark letter to the Advent preacher and abolition activist, Joseph Bates. Her husband, James White, published it two months later in “A Word To The Little Flock,” the broadside that first set forth the core beliefs of the coalescing movement that would become the Seventh-day Adventist Church. The letter was a straightforward account of what we now call the Sabbath Halo Vision.

The Holy Spirit had shown Ellen White the Most Holy Place of the Heavenly Sanctuary. As she looked into the Ark of the Covenant, Jesus opened the tablets of stone that contain the Ten Commandments. “…the fourth (the Sabbath commandment,) shone above them all; for the Sabbath was set apart to be kept in honor of God's holy name.…The holy Sabbath looked glorious—a halo of glory was all around it.” (WLF, 18)

Then the scene panned down on terrestrial events. She saw how the Sabbath had been changed and that just before the final crisis of earth’s history Sabbath keepers would go out and proclaim “the Sabbath more fully.” Ellen White, reflecting on the vision five years later, understood the fuller proclamation of the Sabbath as a promise that the Sabbath message would be widely propagated by more believers than the “little flock” of Adventists then honoring the seventh day Sabbath could muster.

But beyond a greater quantity of proclamation, the Sabbath Halo Vision also indicated broader qualities of the Sabbath message, not previously understood or emphasized, that must be proclaimed “more fully” before Jesus comes. By 1847, the Seventh Day Baptists had long taught that the sacredness of the seventh day was never changed and was as important for Christians to observe as the other nine commandments. But the scenes of the final crisis Ellen White was shown go farther by emphasizing how the Sabbath is not just like the other commandments, how it has a special significance prior to the second coming.

“…all we were required to do,” she wrote, “was to give up God's Sabbath, and keep the Pope's, and then we should have the mark of the Beast, and of his image” (WLF, 19). Because of their total commitment to Jesus, Ellen White saw that Sabbath keepers would be persecuted, and God would save them with supernatural power at the second coming. This implies that a full proclamation of the Sabbath includes its end-time role as a sign of our commitment to God and of God’s protection for His people.

This part of the Sabbath Halo Vision confirmed Joseph Bates’ conclusions about the heart of Revelation (chs. 12–14), and ever since Seventh-day Adventists have proclaimed the ultimate test of God’s relationship with His people as the center of the Sabbath’s end-time significance.

Jubilee

Next, Ellen White saw the second coming in sabbatical terms:
“Then commenced the jubilee, when the land should rest. I saw the pious slave rise in triumph and victory, and shake off the chains that bound him, while his wicked master was in confusion, and knew not what to do; for the wicked could not understand the words of the voice of God” (WLF, 20, emphasis mine).
The Year of Jubilee was the culmination of the Sabbatical year system (Lev 25). Every seven years the land was to lie fallow, allowing the people and the land to rest for the entire Sabbatical year. This would continue for seven cycles of seven years (49 years), and then the 50th year, the Jubilee year, was to be an extra Sabbatical year. During this year all debts were to be cancelled, all Israelite slaves set free, and everyone was returned to their ancestral lands.

Might the Jubilee also indicate the quality of a fuller proclamation of the Sabbath before Jesus comes? I believe the answer to that question lies in the answer to another. On which of the two tablets of the Ten Commandments does the Sabbath belong?

Recall that Ellen White saw it on the first, which along with the three preceding commandments pertain to our relationship with God. Sabbath is about loving God by respecting God’s time: “Remember the Sabbath day, to keep it holy.  Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God …” (Ex 20:8–10a NKJV).

Sabbath simply acknowledges that six without seven is incomplete. The sixth day is the day on which human beings were created, and seven, the creation day on which God rested, is the biblical number of sufficiency. Thus, Sabbath keeping is a rhythmic reminder that human flourishing is not based on what we accomplish but on who we know. By resting on the seventh day we embody our dependence on our relationship with our Creator.

But notice the middle part of commandment: “… In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates” (Ex 20:10b NKJV). This aspect of Sabbath keeping deals with how we relate to other people (and animals, but that’s for another article). It teaches us that everyone is equal before God, because on Sabbath there are no socio-economic divisions. When we are all resting from our labor, we rest from our struggles within the divisions and power structures of the social order. On the seventh day, we are freed to relate to everyone as princes and princesses of the Heavenly Creator before whom we can claim nothing that sets us above another.

Complete Sabbath Keeping

Proclaiming the Sabbath more fully in the end times encompasses more than preaching Sabbath as a sign of God’s relationship with His people. Resting on the Sabbath calibrates our relationship with God; and that way of relating through rest based on God’s prior involvement in our existence must in turn recalibrate our relationship with each other. Therefore, the Sabbath is especially significant in the end-times because it functions as the bridge that unites the two great commands: “‘Love the Lord your God with all your heart, with all your soul, and with all your mind,’” and “‘Love your neighbor as yourself’” (Matt 22:37, 39).

The Sabbatical year and Jubilee laws fleshed out the political and economic implications of Sabbath for Israelite society, and Ellen White held that the social principles encapsulated therein would be beneficial for us to follow today (PP 536, cf. Matt 5:17–18). God did not create human beings to be enslaved by endless production and consumption, globalized competition, over-regulation, indebtedness, and crony capitalism. And God did not create human beings to be inescapably oppressed by discrimination, police brutality, welfare dependency, predatory mortgages, and gang violence. God desires that earthly societies be structured such that people threatened by slavery—real or virtual—have an escape route to freedom. So while the fourth commandment primarily deals with our relationship with God, if it were possible, it could find a place on both tablets of the law, because it also relates to how we treat each other individually and in society.

Keeping the weekly Sabbath gives us the experience of Heaven as time spent with God apart from the problems of this present age. Keeping the social principles of Sabbath expressed in the Jubilee gives us a foretaste of a human race free and equal before God, which is the “great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb” in worship (Rev 7:9 NKJV). Working to present that vision in concrete ways is indispensable to a full proclamation of the Sabbath.

It would be absurd for me to tell people to keep a weekly Sabbath without resting on the seventh day myself. It is just as absurd to invite people to come to Heaven with us and not demonstrate to them what Heaven will be like by our actions. Proclaiming the Sabbath more fully even involves working to insert the social principles of Sabbath into the governance of our society so that by tasting a drop of practical compassion, a world thirsty for justice can have reason to hope in the promise of its one day running down like a mighty stream (Amos 5:24).

Reform Movements

Though the American institution of slavery Ellen White saw being abolished at the second coming ended during her lifetime, she insisted that this change in the slaves’ legal status did not exhaust the divine mandate for privileged American Adventists to make special efforts toward racial equality:
“Are we not under even greater obligation to labor for the colored people than for those who have been more highly favored? Who is it that held these people in servitude? Who kept them in ignorance, and pursued a course to debase and brutalize them, forcing them to disregard the laws of marriage, breaking up the family relation, tearing wife from husband and husband from wife? If the race is degraded, if they are repulsive in habits and manners, who made them so? Is there not much due to them from the white people? After so great a wrong has been done them, should not an earnest effort be made to lift them up?” (“Our Duty to the Colored People,” 20).
The pioneers of the Seventh-day Adventist movement saw no distinction between preaching the soon second coming and working for a better world today. They joined the social reform movements like abolition, prohibition, and health reform to alleviate the suffering of the oppressed through a combination of personal influence, organized relief, and legislative action. All were idealistic causes with little chance of success, but if you believe in Heaven, you can afford to be an idealist, because Jesus is coming to right the wrongs of this world! The founders of my church did not regard history’s trajectory toward persecution and the eventual destruction of this wicked world as an excuse with which to wash their hands of any involvement with activism and politics. Rather they took the second coming as permission to make a difference in society, knowing that their work would find its eternal value in the restoration of all things.

Today, Americans are confronted with a crisis of race and law enforcement that has its roots in a self-righteous failure of empathy and solidarity for those whose experience differs from the vulnerable group with whom we most identify, whether the already vulnerable or those who make themselves vulnerable for the sake of protecting others. Today, Adventists in America decide whether to step out of their demographic box to find a common humanity, or step into the scripted role society expects them to play. We decide whether to step in and work with those advocating solutions to this crisis, or step out and do nothing as things get worse. God has promised to use the Advent movement to proclaim His Sabbath more fully, and He promised that He has numbers waiting to join those of us who embrace a complete Sabbath message. Let us go out, and proclaim “the Sabbath more fully.”

Saturday, July 18, 2015

Top 5 Reasons Why The 2015 General Conference Was More Progressive Than You Thought

Okay, so they voted down allowing divisions to decide whether to ordain women. But that wasn't all that happened in San Antonio. Here's five progressive changes the delegates voted through.
  1. No To Eternal Subordination – It was stated from the podium that a revision to Fundamental Belief 3 rules the idea that the Son is eternally subordinate to the Father out of Adventist theology. This introduction of hierarchy into the trinity's eternity past has been proposed by supporters of male headship theology, as it is used to explain how two persons can be theoretically equal and at the same time always in a hierarchical relationship (guess the gender of the persons who are always at the bottom). The revision states that "The qualities and powers exhibited in the Son and the Holy Spirit are also those of the Father," which implies that no quality that leads to subordination can be attributed to the Son or Spirit that would not also be shared by the Father and thus such a quality could not result in involuntary or necessary hierarchy within the trinity. Got it? No? Read that again, cause I'm moving on.
  2. Gender Neutral Language – A sweeping revision to the Fundamental Beliefs statement removed terms like "men", "man", and "mankind"; and replaced them with terms like "human beings", "human", and "humanity". Welcome to the 21st Century, church! Over the objections of some they also specified that at the incarnation Jesus became "truly human", instead of "truly man", clarifying that we believe Jesus didn't only identify himself with the male gender, but with all humanity.
  3. No To Non-consensual Sex – No means no, even if you're married. The Church Manual now makes it clear that forcing yourself on anyone is a reason for church discipline. When asked if that refers to spousal rape, the answer came back, Yes. It's past time we said that it's not only important who you're doing it with, it's about whether they want it.
  4. Discipleship – As per the Church Manual revisions, your local Adventist church board now has a new primary responsibility. It used to be "Spiritual nurture". Now it is the formation and execution of an "active discipleship plan". Helping people follow Jesus wherever they are in that journey—sounds like what church ought to be all about, doesn't it?
  5. Adventist Youth Ministries - First, they dropped the legacy name "Adventist Youth Society", which, as was explained, had come to refer to a meeting more than an umbrella organization. This meeting, which is still a blessing in many places, has become a ball and chain of youth ministry in some churches, tying youth programming expectations to a model developed in the mid-20th century. But more importantly, Adventist Youth Ministries has new departments that can be organized within it, and their leaders get board positions according to the new Church Manual. That means that youth and young adults have a potential to have their say in the operations of their local church like never before. So if young people don't have a voice in your church, get out there and organize a Public Campus Ministry. And when Nominating Committee rolls around, if you don't have a seat on the Board, you can say with a cheeky grin on your face, It's in the Manual.

Tuesday, December 30, 2014

Getting Off Time's Big Ride

Time is the big ride that nobody gets off.

But wouldn't be cool if we could?

In the recent film, Edge of Tomorrow, Tom Cruise plays a soldier who suddenly gets the ability to reset the day. Think Groundhog Day, but with violence instead romance driving the plot. With each recurring day the soldier uses his increasing knowledge of what's happens next to plan his moves, enabling him to accomplish the otherwise impossible.

http://www.le-serpent-retrogamer.org/wp-content/uploads/2012/12/game-over-continue-end.jpg

The film was inspired by video game storytelling, specifically the way games allow you to make mistakes that are fatal to your in-game character then bring your character back to life at an earlier point in the game and, hopefully having learned from your mistakes, try again.

This game mechanic allows video gamers to simulate what theologians call foreknowledge. Within the closed system of the game time moves in one direction, but with the ability to get off that ride and try again as often as necessary the gamer is able to gain what to her in-game character would be knowledge of what will happen before it happens. That's foreknowledge, and it is generally considered, though theologians debate exactly how it works, to be one of the attributes of God.

Godlike power is part of our attraction to video games and time travel flicks. Getting off time's ride through unlimited death and resurrection while everyone else is forced to remain means you can get a look at the destination and control how we get there. That's intoxicating because in real life we worry that our destiny is largely outside our control.

Video game storytelling speaks to our spiritual need to believe our lives are part of a greater story that calls for us to invest ourselves in a struggle for the good. But video games also exploit that need by addicting us to the sensation of wielding unstoppable power, thereby tempting us to see ourselves as a timeless beings among lesser mortals, justified in manipulating their actions to serve our goals. (The video game, Braid, explores this conceit.)

But after we've turned off the console and are laying in bed, the fact remains that our real life failures are permanent. While we may claim we regret nothing, it's hard to know what our lives are going to mean when our part in time's ride is over.

New Year's is almost here. No one's getting a do-over of 2014; no one gets to skip what happens in 2015; and no one knows what the price of oil will be by the time 2016 rolls around.

What you can do is choose where you'll look for direction on the journey. The way I see it that boils down to two options.

You can choose the video game option and leverage what power you have toward the outcome you want. Or you choose to believe there is an Author of our story who loves the characters in it and is bringing it to a conclusion that will end well for those who come to trust that love.

As they say in video games, "Choose wisely."

This article was originally submitted for the Clergy Comments column of the Fort McMurray Today (December 26, 2014).

Monday, November 10, 2014

Monster Energy Drink Is Anti-Christ: A Case Study In Occult Epistemology


First, if you haven't already, watch the video embedded above. It's blowing up on the internet today.

Second, ask yourself whether you think it might be possible that, aside from any health effects, you're putting yourself under the power of Satan if you drink Monster.

If your answer to the above question is yes, you might have an occult epistemology.

What is occult epistemology, you ask?
  1. Occult: Pertaining to hidden knowledge of supernatural power
  2. Epistemology: The philosophy of how to attain knowledge.
Occult epistemology teaches that there are two levels of knowledge. The lower level is the knowledge that can be gained by observation and reason through the normal and boring disciplines of history, science, philosophy, etc. The higher level of knowledge that leads to supernatural power is not laid open to ordinary observation and disciplined reason but is layered on top in a system of secret symbols that only the initiated can interpret.

The modern occult movement of the 19th century looked back to the ancient mystery religions for this knowledge. One of those religions was Gnosticism, a blending of mystery religion and Christianity. Gnosticism means something like "knowledgeism", because the Gnostics taught that a system of hidden spiritual knowledge through symbolism was necessary for salvation from the material world.

The word heretic as we use it today, was created to describe Gnostics. They were heretics because they preached salvation through secret knowledge instead of salvation through Jesus.

Today we not only have a modern expression of ancient mystery religions known as the occult, we also have a modern expression of Gnosticism—Christian conspiracy preachers who teach attainment of spiritual power through secret knowledge of hidden symbols. They purport to warn you against the occult, while at the same time adopting occult epistemology in order to explain its power.

When conspiracy teachers blend Christianity and occult epistemology they end up with two levels of spiritual knowledge. The first level is the knowledge you get from ordinary theology—comparing scripture with scripture, studying the original languages, thinking through the teachings of the Bible—that's open for anyone to study. That's probably enough to get you to Heaven, but you still might get fooled by the Devil if you don't know what he's secretly up to. So you need to advance to that second level of hidden knowledge that is only available through an extra-biblical system of hidden symbols, which only the initiated can understand.


Once you accept the premise that spiritual knowledge can be gained through this system of hidden symbols, you're swept up into a hidden world of mysterious powers, remarkable secrets, and high-stakes conflict. It's like being on a spiritual drug, and once the buzz wears off you want some more. None of it does anything to bring your heart closer to Jesus, and you end up trusting in your knowledge about the inner-workings supernatural power to save you from Satan.

So what can you do if realize you've fallen for occult epistemology?

  1. Recognize that true spiritual knowledge starts with Jesus, and Jesus doesn't hide this knowledge but lays it open (apokalupto) in His Word: "There is nothing covered up that will not be revealed, and hidden that will not be known" (Luke 12:2).
  2. Get close to Jesus. Instead of studying conspiracy theories, spend time in prayer. Not only will you get true spiritual knowledge, but you'll be protected from the Devil. No one accidentally ends up under demonic power by drinking a beverage with "666" hidden on it or watching a music video with Illuminati symbolism. The real danger is in choosing to focus my heart's desires on something other than God (1 Peter 5:8-10). In that light, conspiracy preaching holds a more subtle danger than popular entertainment, because you think your heart is close to God when the reality is far from it.
  3. Study the symbolic system of Scripture. The Bible is replete with ritual, typological, and apocalyptic symbolism. God uses it to communicate spiritual truths that are too profound for simple explanation. Nowhere in Scripture are we encouraged to look to a hidden knowledge outside the Bible to interpret the symbols in the Bible. Rather, the Bible provides its own interpretive keys, which are not hidden and available only to initiates, but open to all.
I believe occult epistemology is the Devil's counterfeit to distract us from the symbolic system of the Bible while fooling us into thinking we can have a measure of control over supernatural power. The symbolic system of scripture is deep enough to sustain a lifetime of study, but it has a simple message: God is in control, put your trust in Him.

This post was revised, expanded and posted to SSNet as a commentary for the Adventist Adult Bible Study Guide for the week of January 17-23, 2015. That version was crossposted on ADvindicate.

Friday, April 11, 2014

Mrs. Jesus?

This article was originally submitted for the Clergy Comments column of the Fort McMurray Today (September 21, 2012). 

For people who study ancient documents, Egypt is what South Africa is to diamond cartels or what Nashville is to country music fans: the gift that keeps on giving. Egypt has had a thriving literary culture since the dawn of history. But it was blessed with two other gifts that have made it a treasury of ancient documents that has yet to be exhausted—papyrus, an easily produced and sturdy kind of writing material; and a dry climate in which papiri (papyrus manuscripts) can survive relatively intact for hundreds of years.

So it was no surprise when, on Tuesday, a Harvard professor announced a new papyri fragment discovery. It was not even necessarily surprising that the papyri was about Jesus and was dated to just 250-350 years after his death (assuming it isn't a forgery, a question that may never be resolved [The manuscript has been dated to between the fifth and ninth centuries AD]). Those finds happen every year. No, what revved a routine papyri discovery into a media headline was the fact that in the fragment Jesus is talking about his wife.

Most people know that Jesus isn't supposed to have a wife, which was part of the attraction to The Da Vinci Code. The curious thing is that nowhere in the Gospels (the four volumes in the New Testament that record Jesus life) is it positively stated that Jesus didn't have a wife. The gospels have Jesus interacting with other family members, such as his mother and brothers, but make no mention of Jesus having a wife or children. Thus it is generally assumed he didn't.

But to conclude on this point is to miss the larger controversy, because this most recent papyri fragment is the latest in a series of discoveries that have challenged the status of the New Testament as the exclusive source of reliable information about Jesus. For example, a series of "Gnostic Gospels" have been discovered, which chronicle events not found in the four Gospels of the Bible, and cast Jesus' life and mission in a radically different light. At issue is not so much the question of whether Jesus had a wife, but which ancient documents have a trustworthy record of his life, if any at all.

Against this slide toward agnosticism, the weight of the documentary evidence we do have about the life of Jesus speaks volumes. We have by a few orders of magnitude more ancient copies of the New Testament availabe to us today than we have for any other ancient text. That speaks to the value and validity that those who originally received those writings placed in them.

It should come as no surprise that there were competing accounts of Jesus life in circulation in the centuries following his death. But copying manuscripts by hand was both time consuming and expensive. What counts in assessing Jesus historically is the effort people who read the various accounts were willing to put into copying and spreading one version versus another.

So when a story about a single ancient manuscript saying something sensational about the life of Jesus breaks in the media, remember that single manuscript is what most people who were around and cared judged as unworthy of the effort of transmission. What counts is the boring discovery of another group of New Testament papyri, too routine to be covered in the media, because that's what more people who were in the best position to know thought was worth preserving for us.

Monday, March 03, 2014

On "A Year Without God"

In our reality TV generation there is class of writers who set out to experience for you that which you can or will not for yourself. Tim Ferriss tries out life hacks, so you won't have to do self-improvement the hard way. A. J. Jacobs, the self-declared human guinea pig, does that which you're either to conventional or lazy to do—like cheating at poker with Google Glass or reading the entire Enclyclopedia Britanica, respectively. For his bestseller, The Year of Living Biblically, Jacobs tried to carry out surface meaning of all the rules in the Old Testament. Blogger Rachel Held Evans rode his coat-tails into The Year of Biblical Womanhood, because it wasn’t fair that women should be excluded from test-driving Ancient Near Eastern customs in a 21st century world.

So in some ways it was not a surprise when a recently resigned Seventh-day Adventist pastor, Ryan Bell, came up on my Facebook feed, just as 2014 rolled in, announcing that his new project would be A Year Without God (with book at the end). What was surprising to me was the way Ryan's year-long experiment with atheism was picked up by US and international media, including an interview on CBC's “Q.”

What's uniquely fascinating about Ryan's project can be best seen in opposition to what came before. Ferriss, Jacobs, and Evans become your human guinea pig in order to convert you to their value system. Whether persuading you to always take the quickest shortcut to accomplishment or that the Bible is a culturally-conditioned artifact that needs to be interpreted through the lens of enlightenment humanism to have modern moral relevance, their experimentation is grounded in fundamental presuppositions about reality.

By trying on atheism for a year, Ryan is throwing presuppositions out the window. He avoids the question of ultimate reality—God—by rejecting identification as athiest, theist, or agnostic. So if you ever wondered where you'd end up were you to rid of all your preloaded beliefs and approach reality as a blank slate, Ryan Bell is your guinea pig. He doesn't want to persuade you about anything. He only wants to live as if God doesn't exist for a year and see if there's any difference between that and the way he was living before.

Except it's not really possible to remove oneself completely from fundamental assumptions. Ryan's assumption is that God, if God exists, is like an exercise program, in that you can go off and on and evaluate effectiveness by noting relative differences. But what if instead God is more like a person, a person like Ryan Bell. If I were to remove myself from Ryan's influence for a year to see if that makes a difference in my life, I would likely conclude that he's good to have on my feeds but not essential and easily replaced with others. And I suspect that the assumptions and methodology behind Ryan's Year Without God are leading him toward an inevitable conclusion: God's nice if you want God, but you can do just fine without.

A personal God wouldn't be like Ryan or any other person in one critical respect: If God is real, you can't take a year without God, because God is what sustains you. You can only end-up choosing to ignore God, and thus reality. So if you want to know whether a personal God exists, you need to reach out for the purpose of getting to know to God, and let God show you if God is real.
This article was originally submitted for the Clergy Comments column of the Fort McMurray Today (February 28, 2013).

Friday, November 29, 2013

"You First"

"You first." These two words constitute a gracious deference in the checkout line when you have two items and the person in front has twenty.

"You first." Now two words are flung back and forth in ill-advised politeness as two individuals insist the other must go ahead.

"You first." On a dark night high in the Canadian Rockies, those two words betrayed the true colors of my tent mate as he responded to my observation that going outside would be the only way to prove whether it was a bear or our fellow campers who had collapsed the structure on our faces as we slept.

In our relationships the line between polite and annoying; between self-sacrifice and self-interest; between what's good for me and what's good for us; can be as ambiguous as the meaning of, "You first." It's hard to know how much we can rely on the good intentions of others when those we trust most are capable of letting us down. And if we're honest with ourselves, it's also hard to know how far our own good intentions can carry us when we consistently put our needs, desires, and expectations ahead others. We demand trust even as a question mark hangs over our own trustworthiness, causing us to question the trustworthiness of others.

In the discipline of game theory there is a classic game called Prisoner's Dilemma. In the simplest variation, two criminal accomplices are taken in by the police for questioning and interrogated in separate rooms. Each criminal has two options remain silent or confess the crime. If both criminals remain silent, they both go free. If one confesses and the other remains silent, the one who confesses goes free and the one who remains silent goes to jail. And if they rat each other out, they both go to jail.

Prisoner's Dilemma illustrates the darkest aspects of the way trust functions our relationships. We need to trust each other in order to accomplish the goals of the relationship. Yet actions based on trust expose us to exploitation by the untrustworthy.

The same dynamic plays out in the stereotypical marriage conflict where the man wants to have sex and the woman wants to talk. Ideally, they would make time for both activities, because both partners would benefit. However, the man worries, What if all we do is talk and never get around to the sex? Of course, the woman has the opposite fear, He'll use me for sex, and we'll never talk. Each has the option to say, You first, and nag their spouse to meet their needs or, You first, and offer to meet their spouse's needs before their own are met.

The difference between the first response and the second is hope. Hope allows us to move beyond the pain of disappointment and open ourselves for the sake of improvement. Where hope is absent, the best circumstances cannot save a relationship; but where hope is strong, the worst challenges can be overcome.

Hope is a spiritual resource. It is not based on risk/reward assessments or objective consideration of one's interests. It is grounded in a conviction that God is watching over us and developed by spiritual practices that nurture a sense of his provision in our lives. If God's ultimate intent is to restore what was lost, I believe we can take that as permission to live our lives with an openness to his restoration in our relationships today.

This article was originally submitted for the Clergy Comments column of the Fort McMurray Today (November 29, 2013).

Thursday, November 21, 2013

Time, Loyalty, and the Exclusion of Other Options

One of my acquaintances recently remarked that she is partisan to the point where she cannot acknowledge any good done on the part of the current Canadian government. But their recent proposal to force cable companies to unbundle their channels has won them her wholehearted approval on that point.

This move is even drawing cheers from media outlets south of the boarder. Apparently, the right of consumers to customize their cable package is unifying force in our divided times—a common interest we must assert (my favorite channels) against a common enemy who would deny us that interest (the cable company).

Because the thing no one in our society can tolerate is the sense of being constrained. We are a culture that believes in order to be free, the individual ought keep open as many options as possible. We apply the have-it-your-way principle from decisions as small as hamburger toppings up to those as life-altering as careers.

Our commitment to non-commitment also has it's downside. It comes in those aspects of life where loyalty and time are required to develop a satisfying experience. I observe this primarily in the area of relationships, where becoming deeply connected requires a choice to eliminate other options and invest emotionally in another.

Of course, other people have their own needs and desires, and will likely end up failing in some way to meet our expectations for the relationship. So we keep our options open.

This is why our society is understood by outside observers as one in which people are quick to declare a friendship exists and able dispose of the relationship just as fast. This is why, when our spouses hurt us, we feel free to turn away from them in divorce, adultery, or that silent killer of marriages, the parallel lives accommodation wherein couples share a house but not a life.

This is why religion has become spirituality, because religion makes demands of us. Instead, drawing on multiple traditions one may invent a customized god who is compatible with ones goals and desires. Recognizing a God who is independent of me constitutes the ultimate restriction.

There is another highly regarded aspect of life that requires a similar level of dedication to relationships: athletics. One must be loyal to an athletic pursuit, put in the time, and deny other options in order to succeed. Athletics teaches us that the things in life that are most rewarding are often hard and difficult. Just as one must be able to endure a healthy level of physical pain and suffering to have athletic fulfillment, one must also be able to endure a healthy level of emotional pain and suffering to have relational fulfillment.

In a society that encourages us to move through life, using and discarding people as it suits us, it takes a brave soul to stand for loyalty and commitment. Don't think you can do it alone. Make the choice to commit to a God, a spouse, and friends who will support you in ways that develop a relationally fulfilling life.

This article was originally submitted for the Clergy Comments column of the Fort McMurray Today (October 25, 2013).

Monday, March 04, 2013

Anti-racist Racist

In his Big Think blog, Moments of Genius, Sam McNerney recently wrote about a trap he calls the "Sartre Fallacy." When first exposed to Sartre's existentialism as a young college student, McNearney became convinced of the importance of living an authentic life—remaining true to yourself despite the pressures of the external world. Because he knew about Sartre, he decided he was living more authentically than his derivatively ironic hipster friends. Of course, what he was doing was defining himself in opposition to his friends, which is the height of derivative inauthenticity.

McNerney defines the "Sartre Fallacy" as "doing the opposite of what you've learned." Here's another example from his college carrier.

Upon learning about confirmation bias—the proven tendency for the mind to latch onto ideas that support prior beliefs while excluding concepts that contradict them—McNerney came to believe that human beings are hopelessly stuck in narrow, irrational conceptions of reality (except, of course, those like himself who understood confirmation bias). But when he discovered himself filtering out information that indicated humans can act rationally, McNerney realized he had confirmation bias bias. His beliefs about confirmation bias had led him to a narrow, biased belief about human nature in general.

I grew up in the first state to send volunteers to fight for Lincoln in the US Civil War, a state that since the civil rights era has always voted for the Democratic presidential candidate, a state known chiefly for its "nice". I learned from a young age that racism is a terrible, awful thing that came into an otherwise good-willed America through race-based slavery in the southern states. I also learned that even though black people now had rights, there was still a big problem in the US South with white people thinking they were superior to black people. So I got the idea that white, American southerners are racists. I was an anti-racist racist.

And I think still am. Just the other day, I found myself telling a friend about how racist white people in Saskatchewan are towards First Nations people, as if here in Alberta we don't have the same problem.

And I'm not the only one. How often have I heard white South Africans accused of being racists because that they are white and from South Africa? Often enough to know anti-racism racism is a common Sartre Fallacy.

As an American living in Canada I have more than once heard my people being painted with a very wide brush. If you're Canadian, ask yourself, Do I know more about the black struggle for equality in the U.S. than I do about the First Nations' struggle for treaty rights in my country?

As a child, being an anti-racist racist helped me feel superior to people who lived farther south than I, but didn't help me feel less afraid of violence whenever I found myself in a predominantly black group of high school kids. As a college student, it didn't help me get involved in causes to reduce racism.

In the Bible, the Apostle Paul says, "Knowledge puffs up, but love builds up." At the heart of the Sartre fallacy in general, and anti-racism racism in particular, is the desire to use knowledge to feel superior to other people. What if I desired to use knowledge to love other people? Would knowledge then be able to transform me, too?

This article was originally submitted for the Clergy Comments column of the Fort McMurray Today (March 1, 2013).

Thursday, October 11, 2012

Review: Adventist Women + Equality = Unity


Meet Pastor Brenda Billingy from Spectrum | Adventist Forum on Vimeo.

Spectrum is rolling out a new video series documenting stories of Adventist pastors who have been ordained—pastors who happen to be women. I've discussed the women's ordination controversy in the Adventist Church before, so I won't retread that path except to say that I don't think women should be ordained, but neither should men.

In this post I will comment on the documentary itself—what I hope it accomplishes and what it cannot.

The production quality is high as expected. (Isn't it nice to be able to expect Adventist media to be well produced?) The director and editors pulled off the packing of one pastor's story into 7+ minutes of run time. You come away feeling that you have a relationship with this woman in some way, or at least that she's the kind of person you would like to get to know—warm, energetic, and capable—in other words, a good pastor.

So why should she not be ordained? Who could possibly oppose this, when, apart from gender, she is clearly an equal among her male colleagues?

Here is where theology by story falls short. In Adventist theology, the Bible is the primary authority, because we believe that is where the will of God is now most clearly discerned. Our experiences are important for helping us understand scripture, but scripture is the standard by which we judge our experiences. So if God instructs us through the written Word not to ordain women, we must defer to that revelation. We cannot use a compelling story to sidestep Scripture.

The fact is that there are Bible texts indicating we should only ordain men, texts indicating that we may also ordain women, and texts indicating that we shouldn't be ordaining at all. Our church is currently in the process of figuring out just how these texts relate to each other and what they mean for the Adventist movement today. So what then is the the use of telling stories like Pastor Brenda's?

As much as it's critical that we understand God's prior revelation in Scripture, it's also important to understand what God is doing in the world today. If we miss the second part, we will surely make the same mistake as the scribes and Pharisees (cf. Mark:3:22-20). No one who has watched this film will be able to gainsay the fact that God is working powerfully through women who are also Adventist pastors. This must send us back to the Bible to seek understanding of how God wants us as a church to cooperate with what he is doing through Adventist women pastors.

I realize that doesn't settle the issue, but hopefully it clarifies it. And that is what I trust this documentary series will accomplish.

Wednesday, July 25, 2012

Tolerance or Love?

On Canada Day, my family set out on a rainy morning along with other like minded Fort McMurrians to celebrate the 145th anniversary of this great nation. Standing curbside with my two-year-old in my arms, I encouraged him to enthusiastically greet the cultural and religious groups passing by in the parade.

Then I saw the rainbow banner of a gay pride group. Now, the church I represent promotes a traditional sexual ethic — sex is only to be practiced by a man and a woman who are committed to each other in a marriage relationship. In other words, the gay pride group and my church group differ at a core belief level on a politically fraught issue.

So the moment I recognized the gay marchers in the Canada Day parade I faced a dilemma. Do I encourage my son to smile, wave, and shout, "Heh-wo!" to the people holding the rainbow banner, or do I look away and ignore them?

In 1689 the Parliament of England passed the Act of Toleration, allowing religious liberty for Protestant groups who dissented from the Church of England. That Act represented a widening of English civil society to accommodate groups with opposing core beliefs on the basis of tolerance, inaugurating a tradition of tolerance that extends down into Canadian-style multiculturalism today.

The word "tolerance" comes from a Latin word that means putting up with something you don't like. Since the 1530s, tolerance has meant permitting that which you consider wrong, but which you don't think should be prohibited. In our society, tolerance means that even if I oppose all you stand for, I will not deny you your right to exist and participate in society. It means that churches espousing a traditional sexual ethic may not seek to have gay people thrown in jail, and that gay pride groups may not seek to penalize clergy whose conscience will not allow them to perform gay marriages.

This is good as far as it goes, but where does this state of tolerance leave me and the gay pride group during the parade? If we merely tolerate each other, shall I stand in silent protest at those promoting a wrong I am tolerating? In turn, shouldn't they vow never to darken the door of a church that promotes a traditional sexual ethic? After all, we would not want to appear to support each others positions, would we?

Fortunately, those of us who are followers of Jesus are called to a higher principle than tolerance. Jesus taught, "You have heard that it was said, You must love your neighbor and hate your enemy. But I say to you, love your enemies and pray for those who harass you …."

According the principle of tolerance, smiling and waving at ones ideological opponents is about the most one can do. But when measured against the principle of love, smiling and waving is the least one can do.

Andrew Marrin is a evangelical Christian who was prejudiced against gay people until one summer when three of his best friends came out to him. This prompted Andrew to reevaluate his attitudes in light of Jesus' love. He started a group to build bridges of understanding between the evangelicals and gays. Christians from his group attend gay pride parades holding signs saying, "I'm sorry," for the ways Christians have abused gays.

Sometimes, an apology is the only way love can start. So let me begin by saying sorry, to the gay pride marchers at the Canada Day parade, for even thinking of not greeting you. Why don't we get to know each other better?

This article was originally submitted for the Clergy Comments column of the Fort McMurray Today (July 13, 2012).

Thursday, June 14, 2012

Open Letter to Mike Allen, MLA Fort McMurray-Wood Buffalo

http://www.cbc.ca/gfx/images/news/topstories/2012/04/27/li-highway-crash-twitter.jpgHighway 63 is the most direct and important land link between Fort McMurray and Edmonton Alberta, a five hour trip, if you stick to the speed limit. Many don't, and compound the problem by passing dangerously on the two-lane, undivided highway. On Friday, April 27, someone was in a hurry and pulled out to pass a double-long semi-trailer truck during a blizzard. He couldn't see the other vehicle headed straight for him. I've put up a picture of the resulting inferno below. Among the victims was a local pastor, his wife, baby, and their pregnant friend.

The loss of seven lives in one day galvanized public opinion on the need to twin the most isolated stretch of Hwy 63 between Fort McMurray and Atamore—a promise the provincial government made in early 2006, but has only completed 16 of the 240 kilometers by 2012.

On May 22, Primier Allison Redford named local MLA Mike Allen a special adviser to the transportation minister on the issue of Hwy 63. Mike Allen is seeking public comment on solutions to the problems on Hwy 63 through his Facebook page, which is where I wrote him this letter.

In my humble opinion, the solutions are clear: Accelerated twinning and enhanced policing. Both require funding and funding on a scale disproportionate to most other similar cities in Alberta (e.g. Red Deer, Grande Prairie, Medicine Hat) due to the remoteness of Fort McMurray. In order for funding to happen on that scale there needs to be a shift in the mindset with which our province regards to Fort McMurray.

Fort McMurray needs to be conceived of less as an internal colony and more as an integral part of the provincial community. If you're running a colony, you only invest those resources necessary to extract greater resources. In this case, a twinned Hwy 63 won't increase oil production enough relative to the cost of construction, and therefore it is not considered worthwhile.

However, if you're running a community that's an integral part of the provincial community, you invest in twinned highways, because highways provide vital transportation links for two-way commerce and for citizens to interact across the province. The investment may not even pay financial returns, but you do it because it keeps people safe as they travel back and forth. And travel is necessary for there to be a community.

Having lived in Grande Prairie and Fort McMurray, it's clear to me which city is considered part of the community and which city is considered a colony. As Fort McMurray's voice in government on the issues surrounding Hwy 63, I expect you to make that difference clear, and demand that this city, which contributes so much to our province, be fully included in the provincial community, even if it proves costly.