a letter to Jason Altmire

apologia: Some might have questions about my decision to write to Congressman Jason Altmire concerning the current Gaza situation.  I admit, I have struggled with several questions.  What is my motivation?  Will it do any good?  What can Altmire actually do?

As one who tries to follow Jesus of Nazareth, I’ve struggled with my role as as a ‘citizen’ of the United States.  I tend to ally with the Anabaptist traditions concerning the church’s relation to the nations of this world.  My beliefs are still being formed, but I definitely look with skepticism at the nations, including the United States.  I believe my ultimate citizenship is of an invisible nation, the kingdom of God.  At the same time, I cannot deny that Jesus seems to teach that we must be responsible citizens of this world.  I did not ask to be a US citizen, but I am one, and therefore I must be the best citizen that I can possibly be.  All too often Christians suggest this just means voting.  Well, I did not vote this year because I found it impossible to endorse any candidate for any office.  I do however, strive to obey the laws of this land, including the speed limit.  I think citizenship goes far beyond the political, and enters the social and economic realms as well.  I keep informed on what is happening politically, but it generally just saddens me.  It is a corrupt system run by money and power which stands in opposition to the service, sacrifice and submission taught by Jesus.

So comes the present crisis, which is just one of many which constantly hail us.  Why has this situation pushed me to actually write a letter to a congressman?  It is not so much the present crisis so much as the current state of my life.  I have written before of my ideals and my struggles to manifest them in action.  How do we connect the man of thought with the man of action?  How do we live out our convictions?  I think the unification between ideals and action is something that takes a lifetime.  I am getting better, I hope, slowly.  Gradually, I hope that I will be able to share my opinions and convictions solely through action.  And so this letter is just one of my baby steps in that journey.

One last thought, I believe that the nature of democracy demands protest.  All governments claim to be serving their people, whether their leader is Hugo Chavez, Mohmoud Amidinijad, or Barack Obama.  The United States claims to be doing all of its actions in the name of the American people.  Well, what when they do things in my name that I do not, indeed, cannot endorse?  I have a right and an obligation to speak out, and so I will attempt to.

The letter: So I have composed this letter to Jason Altmire and I placed it in the mail today.

January 7, 2009

Dear Congressman Altmire,

It is under the gravest and most sobering of circumstances that I feel compelled to write to you this letter.  Today marks the twelfth day of an Israeli offensive in the Gaza Strip.  While the British Prime Minister has called the situation a “humanitarian crisis,” this could easily be seen as a politically charged understatement.  Women and children, who were living their lives normally two weeks prior, are now dead.  We hear about them in numbers, but their loss will be grieved by family until their memory too parishes.

And what of the international response to this crisis?  It appears that the United States will continue to support the Israeli offense in the region, arguing that Israel has a right to defend itself. Tell me, how long can the argument of self-defense be used to destroy the homes and lives of innocent civilians?  Some nations, like Great Britain, have verbally condemned the attacks.  Though their motives are no doubt questionable, only Venezuela has taken serious action in the situation through their removal of Israel’s foreign ambassador from their country.

Israel’s aggression and blatant disregard for civilian life must be brought to accountability.  Those responsible for the targeting, of innocent civilians and schools must be tried for war crimes. Likewise, those who ignore the humanitarian crisis, which is already present in Gaza, must be held responsible.

You, Congressman Altmire, have been elected at this time, for such an occasion as this.  You represent the American people.  I write to you as both a citizen of this nation, and as a citizen of humanity.  As both I urge you, by the means you have been grated by your office, to push for international accountability in this crisis.  Already your fellow congressman, Dennis Kucinich, is appealing that existing law be upheld and that Israel be held culpable for their breeches of humanitarian law.  I ask you to do what justice and mercy demands, by the power granted you by your election to office.

It is with sincere request that I conclude this appeal,

Dean Baldwin

Godspell

This post is not about the film, nor the Broadway production per se, but last night I did attend a rendition of Godspell put on by the Huntington University Theatre Company.  They updated the show with contemporary pop-culture references (Pirates of the Caribbean, Spongebob Squarepants, Survivor, Lost, Cast Away, etc.).  The original Godspell featured Jesus as a Harlequin, surrounded by a following of clowns, something that has been highly controversial, and it did take me just a little while to get used to a hippy/pirate Jesus.  I think what did it for me was the first act, which was the entire sermon on the mount.

As I was sitting in the audience listening to the words of Jesus, and seeing them taught and acted out, I got to thinking about Jesus’ most famous sermon.  You know what?  I don’t know that I have ever heard a sermon on the Sermon on the Mount.  In fact, Jesus’ words are taught infrequently in the churches I have been attending, at least in comparison to the words of Paul, John, Timothy, and some of the Old Testament books.  The Sermon on the Mount seems to be a good summary of the bulk of Jesus’ teachings, so why wouldn’t that be taught all the time?  And, considering that the great commission includes teaching everything Jesus commanded, wouldn’t the Sermon on the Mount be a great place to start?  Why is a theatre troupe more bold with Jesus’ teachings than the church?

Returning to the show last night, I think one of the greatest strengths of the production was the tonal shifts.  The humor, pop-references, quirky voices, excellent music, and the thrilling physicality of the choreography really captured the audience.  Then, all of a sudden, especially in the second act, the audience would find itself caught off guard completely by the gravity of some of Jesus’ words.  The second act really bounces the audience around, and when it is time for the last supper and the crucifixion, the bouncing leaves you just a bit shocked.  The rendering of the Crucifixion last night was powerful and moving, eerie and electric (literally).  The use of the arts, especially in a humorous way, can really break down a person’s barriers and defenses.  Some might consider this manipulative, but I think if this power of the arts is used in a positive way it can really help to create critical awareness and help individuals become better people.

If you are interested in checking out Huntington’s tour dates or reading the Theatre Company’s blog, you can check it out here: http://godspell08.blogspot.com/

I’m definitely starting graduate school.  I graduate with my BA May 17th, and less than three weeks later I will begin working on my MA in Urban Studies.  I’m pretty darn excited, so excited its making concentrating on my current classes a bit more difficult.  Nothing to kill your motivation like being accepted into grad school, eh?   I’m so tempted to just throw in the towel, but I seem to be temperamentally incapable of quite rolling over and dying.  My first residency and classes will be June 4-11.  I’ll be taking the following:

1. Foundations for Arts in Transformation
2. Arts, Creativity, and Human Development
3. Arts and Spiritual Development
4. Arts in Education
5. Organization for Community Arts

I’m sure there will be lots of fuel there for future pontifications.

I’m really nor sure where I’m going to be working so if you know any place that is hiring English Majors, besides Wendy’s, then feel free to pass along some information.  I was listening to The Prairie Home Companion the other day and they told me that, “An English Major’s prize, is a job selling fries, or making lattes nice and hot…”  I’m afraid that might end up being my lot, at least for the next couple of years.  I do have an interview next week with Americorps for a possible literacy position in Pittsburgh.

On April 1, 2008 Kurt Vonnegut, Jr’s latest work, Armageddon in Retrospect, was published.  I received it in the mail on the 9th, and was done with it by the 12th.  I really do love old KVJ (not to be confused with KJV).  He really did respect Jesus, I’m a little disappointed he never really became a full, outright, follower of him.  Anyway, Armageddon is a series of short stories and essays about war and peace.  KVJ served during WW2, and even though he was not in combat for very long he saw some gruesome pictures of humanity.  His accounts of his German captivity in Dresden is haunting.  His depictions of Americans as just like their German enemies, as well as the Russians, helps remind us that we are no better than our enemies most of the time.  The allies firebombed Dresden into rubble.  Dresden that was a civilian city filled with hospitals, schools, the arts, and churches.  Over 100,000 lost their lives overnight, many of them women and children.  Vonnegut and his fellow prisoners spent weeks digging out bodies from the rubble.  One corpse he found was of a young boy with his dog still leashed to him.

Anyone who likes KVJ will like this book.  It is much more reserved than some of his other books.  It has an older feel to it.  Anyone interested in some creative arguments against war should pick it up too.  Fiction is capable of making the truth digestible, even if not desirable.

the unexamined life and contemporary art

Socrates asserts it in Plato’s Myth of the Cave, “the unexamined life is not worth living.” A life that is approached thoughtlessly is pointless, banal, and asinine. This seems to be an idea that is foreign to our culture (21st century America), and I think this can be best demonstrated in the way we approach art (by art I am referring to almost all human creation intended for an audience. This includes fine arts as well as common arts in the form of our television programs, popular novels, and contemporary music.  While I would certainly not call pornography art, it falls under the category of human culture and can be included in this discussion.). I’m not here to bash anyone’s favorite television show, or pop-artist, or whatever, but I wonder how often we stop to look at what contemporary art is saying?

Of course, this question precludes the notion that art does, in fact, say something.

How does one determine whether art is saying something or not? In other words, how does one determine whether art has meaning or not? I would venture to say that we determine whether art has meaning in the same way we determine whether life itself has meaning, through interpretation. To say whether or not life has meaning without examining evidence from the surrounding world is a preposterous, thoughtless, and ignorant thing to do. Likewise, to say that art does or does not have meaning is equally ludicrous. Before judgment can be made on either the meaning of life (or absence of), or meaning of art, they must be examined.

I’ve had this discussion with some of my friends, and some of them sort of get this smirk on their face and then suggest that art is not meant to be thought about. “I don’t watch movies, read books, or listen to music to think; I approach art and like art that makes me feel good; I can’t explain why I like it, it just moves me.” Granted, maybe my analytical temperament might cause me to approach art differently than some people, but isn’t the way we approach art indicative of the way we approach life? If life can be interpreted in order to find meaning or the absence of meaning, can not, and should not, art too be interpreted to find meaning or the absence of meaning?

I’ve heard it suggested that all art is propaganda, in that it propagates certain ideas. Whether one thinks this is true or not, the only way to determine it is to attempt to interpret the art in question. Before one can say, “this piece of art doesn’t say anything” one must attempt to listen to, see, or read what the art in question says.

This is an area that the Church in America, to my experience, has neglected. I’ve never heard a sermon on this; I’ve never heard it discussed in a Bible study. I’ve heard Ravi Zacharias, Peter Kreeft, and certain other Christian philosophers and intellectuals discuss this, but it seems like these ideas have not really filtered down to the everyday Christian. Why is this important? Christians are people who claim that life is infused with meaning. Life itself, the created world, is said to proclaim the very existence of God (Psalm 19). Paul seems to suggest that if we interpret the created world correctly, we we have no excuse to deny God’s existence. If the very earth can be interpreted because it was created by God, how much more so can human creation be interpreted! Not to mention, we are told abhor what is evil and to hold fast to what is good (Romans 12:9), that the fruit of light is found in all that is good and right and true (Ephesians 5:9), and we are told:

Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.

How are we to know whether something is good unless we attempt to interpret it? No one who wants to live a meaningful life can approach life without examining it. How much more so should a Christian, who claims that there is meaning in life, and that this meaning is knowable, approach life in a thoughtful way. The way we examine art is indicative of the way we examine reality itself. One cannot believe in true existence without believing that life, and art, must be interpreted.

“I did not come to bring peace, but a sword.”

Every one has those things in their life that they are passionate about. For some it is sports, or a particular sport, for others it is music, or any number of things. We form a connection with these passions to the point that, when they are rejected by others, we sometimes take the rejection personally and feel the need to defend ourselves and our passions.

So when I mentioned to one of my professors my dismay that I hadn’t found a single evangelical peacemaking organization, my disappointment in his response was certainly a normal reaction. “That’s because Jesus said that he didn’t come to bring peace but a sword,” was his reply, as if that was the end of the issue. I was probably visibly shocked, but I decided not to argue just then.

 

My disappointment in my professor’s response goes beyond a personal feeling of rejection as a result of someone rejecting a personal passion. I think my professor’s response is indicative of an overarching problem in evangelical Christianity, namely, a poor understanding of the social aspects of the gospel. It is attitudes represented by my professor that have prompted certain accusations that evangelicals only care about the soul and spiritual salvation and care little or nothing for the body and social justice.

The gospel seems to self-evidently concern itself with justice. In fact, the entire Bible is riddled with the issue of social justice. The Israelites are constantly being reminded to care for the alien, the fatherless, and the widow. The prophets repeatedly condemn rulers for exploiting the poor. The first chapter of Isaiah addresses the rulers of Sodom and Gomorrah and pleads with them to cease their vain spirituality and exercise justice and end oppression. Jesus specifically mentions that those who feed the hungry, clothe the naked, and visit prisoners are performing those very actions for Jesus himself! Social justice and oppression’s end is close to the heart of Jesus.

 

At a time when many evangelical denominations were focusing only on the spiritual aspects of the gospel in a reaction to the social gospel, A. B. Simpson presented a balanced approach to the gospel of Jesus. He argued that Christianity must seek to minister to both body and soul. To quote Simpson:

 

“There is room not only for the worship of God, the teaching of sacred truth, and the evangelization of the lost, but also for every phase of practical philanthropy and usefulness. There may be, in perfect keeping with the simple order and dignity of the church of God, the most aggressive works for the masses and the widest welcome for every class of sinful men; the ministry of healing for the sick and suffering administered in the name of Jesus; the most complete provision for charitable relief; industrial training and social elevation for the degraded classes, workshops for the unemployed, homes for the orphaned, shelter for the homeless, refuges for the inebriates, the fallen and helpless; missions for the heathen; Christian literature for the instruction of the people and every agency needed to make the church of God the light of the world and the mothering of the suffering and the lost. And there is no work that will be more glorifying to God than a church that will embrace just such features and completeness.”

(Simpson Body and Soul, 5)

 

It is easy to see, at least in the tradition of the C&MA that social justice was seen by some evangelicals as central to the church’s mission.

 

So, why the aversion to Christian Peacemaking?

 

In defense of my professor, I’m guessing that the misconception is that Christian peacemaking is viewed as social activism instead of social welfare work, and indeed it can often take on an identity of social activism. The Christian peacemaking I would like to see, however, is peacemaking that is service oriented. I think Christians need to place themselves in fractured, violent, and war-torn communities in order to be a peaceful presence, and demonstrate the Christian alternative to this world’s ways of dealing with conflict.

 

What would happen if Christians devoted as much effort to waging peace as nations do to waging war? This is the question posited by the Christian Peacemaker Teams (www.cpt.org). Would this effort not be an incredible witness to armies on both sides of conflicts? Picture Christians moving to war-torn Iraq, helping widows and orphans and those injured by conflicts, providing medical care to victims of collateral damage and food supplies for the poor who cannot get access to food due to embargos, etc. What a powerful witness that would be, and a demonstration that we are not afraid to love in the midst of physical danger.

 

I think there is a responsibility on the part of Christian peacemaking organizations to make sure they emphasize the social welfare aspects of their ministries in greater proportion than their activism aspects. There are several reasons for this. First, it would be in beneficial in creating a united Christian support for peacemaking from both pacifists and just-war theorists alike. Even Christian proponents of just-war theory should hate war as much as pacifists due to its obvious and unavoidably destructive nature. Consequently, if peacemakers focused on alleviating these destructive effects, while offering the victims of this destruction hope in Jesus Christ, rather than just picketing wars, perhaps their just-war counterparts would be in full support of their efforts. Perhaps just-war adherents would even JOIN in peacemaking. What I am suggesting is, rather than only fighting war by trying to change policy (still an honorable task, in this man’s opinion), work to alleviate the effects of war and prevent war through peaceful ministry. We can create peace through presence much more readily than we can through policy, and we might get some of our just-war friends to join us. There is no reason we cannot work together to alleviate the ill effects of war; even if we disagree on the justice of war, we all agree that the ill effects of it are tragedies. And even if there will always be wars (as there will always be poor amongst us), that does not diminish our responsibility to minister to war-torn regions.

 

I’ve many more thoughts on this subject, and this is certainly not a comprehensive look on the issue. This is a brief survey of the issue and some of the ideas I’m toying with. I think I will be expounding on some of these ideas in the future, but wanted to get this out there initially. I welcome critiques and further ideas on these subjects.

Unprovoked, Unqualified, and Undeserved Love

On November 17, 2007 I had an experience that has caused me to think extensively about what it means to truly love someone in a Christ-like manner. I’ve had mixed reactions to this story from various people, which have caused me to have responsive feelings as diverse as rage and joy, hope and despair.

Long story short, on that particular Friday night, I met a couple strangers in Toccoa. They appeared to have a genuine need: it was cold out, they were not properly dressed for the weather, and they didn’t have a ride to their home a few miles from where we were. I had the ability to meet their need: I had no obligations, and I had a vehicle that could take them home quickly. And so, I decided to offer these two strangers some hospitality by giving them a ride. As it turns out, they took advantage of my hospitality. They took my wallet, my cell phone, my keys, and left me alone on a back road in Toccoa. They violated me as a person by rejecting my friendship. They chose to dehumanize me and devalue me rather than accept love from a stranger.

As I mentioned earlier, I have had mixed feedback to my actions. Some have ridiculed me for helping a pair of strangers, while others have suggested showing more caution when dealing with them. Some have responded in anger toward the young men who took advantage of me, hoping that they get their “just recompenses.” Although I can relate to some of the feelings these responses have been bourn out of, many of them have saddened me. Ultimately, the mixed nature of this feedback, especially from fellow Christians I might add, has caused me to take up a defensive posture toward my actions. All in all, I feel the need to defend myself and my actions toward a pair of strangers that night.

An element of essential back-story to the events of November the 17^th is that for the last year or so, beginning spring of my junior year of college, I’ve been thinking extensively about what it means to be a disciple of Christ. Although I‘d certainly considered the subject before, these thoughts were reawakened by a reading assignment in History of Theology. Dr. Shelton had us read a small portion of Dietrich Bonhoeffer’s The Cost of Discipleship in our discussion of Neo-Orthodoxy. Bonhoeffer is famously quoted as saying, “When Christ calls a man, he bids him come and die.”

The cost of discipleship in America seems to me to be downplayed. It is certainly not a message you would hear from the lips of Joel Olsteem and other preachers of the popular prosperity gospel (I hesitate to call it “good news;” it certainly does not appear to me to be the good news of the Kingdom of God). But over and over again Jesus and his disciples seem to reaffirm how much God requires from those who choose to follow him. Indeed, it seems to be nothing less than total commitment and total surrender. All three writers of the synoptic gospels use similar language saying that anyone who wishes to follow Jesus must take up his cross (Mat 16:24, Mark 8:34, Luke 9:23). Matthew and Luke expound to say that those who do not take up their cross, are not worthy of even being associated with Jesus (Mat 10:38, Luke 14:27).

Part of the cost of discipleship includes a willingness to suffer persecution, ridicule, and the cross. It means learning to obey all that Christ commanded (Mat 28:19, 20). Part of my reflection with reference to the events of November 17^th has been the teachings of Christ concerning love for strangers and enemies.

The Parable of the Good Samaritan is representative of the teachings of Christ concerning who our neighbor is and our obligation to him. Jesus clearly teaches that it is the people we despise the most who are our neighbors, the ones we are to love as we love ourselves. According to Jesus’ teaching, when we become his followers, we no longer have strangers or enemies! Everyone has become our neighbor. Jesus later exclaims that when we show kindness strangers, we show kindness to our Lord and savior, Jesus himself. In the Sermon on the Mount, Jesus reaffirms these ideas when he tells us to love our enemies in the same way we love our neighbor (Mat 5:38-48). In verse 48 he seems to go so far as to make love for enemies a criterion for perfection.

By Jesus logic, helping two neighbors in need of a ride is nothing special but the obligation that he gives all who wish to follow him. It is notable that Jesus does not seem to condone caution in this love at all. Instead, he seems to promote careless and reckless love, a love that might cost us a slap in the cheek, the clothes off our back, or an extra mile of labor for a cruel enemy. He doesn’t suggest that we size up the situation to see if we might get hurt. He tells us to love and leaves it at that. In fact, he suggests on several occasions that we WILL be hurt and harmed for doing good (Mat 10:23, Luke 21:12, John 15:20). Paul both confirms this with his life, and with his teachings when he says, “all who desire to live a godly life in Christ Jesus will be persecuted” (2 Tim 3:12).

Jesus demonstrates this unprovoked, unqualified and undeserved love for enemies in his own life. Are we not all enemies of God? Yet perfect Jesus made peace with the world through his blood sacrifice on Calvary. Surely there was no one as undeserving of love as us, and no one more perfect in love than he, and yet he chose to love us who hated him, and at such great cost.

When we help people who have needs, it is inevitable that we will be taken advantage of, robbed of time and possessions, hurt, and persecuted. If fear of these things keeps us from doing good deeds, then we are sinning. But many Christians have exhorted caution in doing good. Caution born out of the wisdom and prompting of the Holy Spirit is one thing, but caution born out of fear is a lack of love born of a selfish desire for self-preservation. May fear of harm, loss, or disappointment never be a reason why we fail to love those around us! And when we are harmed, may we remember the words of our Lord, “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you” (Mat 5: 10-12).

I share the conclusion of the events of November 17^th not to brag, but to demonstrate God’s faithfulness when we step out in faith to perform good works in his name, especially at the expense of caution and in spite of our fear. After filing a police report and finally making it back to campus, I called Pastor Paul Dordal, who has become a mentor of sorts to me. I told him about the incident, and asked his opinion about the situation. We concluded our conversation by praying that (1) I’d have the opportunity to show kindness to a stranger soon, (2) that I’d have the opportunity to forgive my assailants in person, and that (3) God would use the situation to draw those two young men to himself. I began praying for these three things daily as I continued to process through things in my mind.

On November 25^th as I was driving back down to Toccoa after spending Thanksgiving with my family and friends in Aliquippa, PA. About an hour or so into the 10 hour drive, I passed a hitchhiker on I-79, right before it splits with I-70. I stopped, found out where the man was heading, and offered him a ride. He rode with me for six hours down to North Carolina. One of my only regrets from the last two guys I had picked up was that I had not shared with them the gospel directly, but had kept my kindness limited to good deeds. I’d resolved that the next person I picked up would hear the loving gospel of Jesus Christ. I shared with Thoman this story of my mugging, as well as about a Jesus who loves him. We talked on and off about religion and life for the whole six hours. We had a good time, and I continue to pray that God blesses him and protects him. I myself was blessed by the experience. Pastor Paul and I had prayed that I’d be given the opportunity to help out a stranger before I became bitter and jaded toward them, and God gave me the opportunity with Thoman.

Two days later I was working at Pizza Hut, delivering pizza to South Alexander Street in Toccoa. I still had not yet replaced my stolen cell phone, and so I was apprehensive about working without it and getting lost. South Alexander was not a familiar street to me, and sure enough, I got lost on the way. Unable to call for directions, I stopped and asked a woman to give me directions. She told me where it was, and I proceeded to the house. There was no parking immediately near where I needed to drop off the pizza, so I was forced to walk a ways down the street to the house. On the way back to my car after delivering the pizza, I noticed a young man who appeared familiar to me. It was the young man who had mugged and robbed me only ten days earlier. I hopped in my car, drove up to him, rolled down my window and forgave him there in the street. I told him that I was a follower of Jesus and that I forgave him. It seemed that the only words I could articulate were, “I forgive you.” The young man was dumbstruck and shocked in his demeanor. He said nothing to me, but stared at me silently with jaw dropped.

Driving away, I praised God and thanked him for answering that second prayer, that I’d have the chance to forgive those young men in person. Now I share this story with people who ask so that they can join me in praying for those young men and that they would one day come to repentance. They are in need of Jesus, and I pray that the Holy Spirit continues to come into conflict with their actions and convict them of their sin. I may never see them again, but God can use the transpiring events of their lives to draw them slowly to himself.

And sometimes I wonder at the eternal cost of my occasional passivity and inaction. God may use the events of November 17^th to snatch two young men from the jaws of sin and death. Had I not been willing to love two strangers, they may have never been shown kindness by a Christian. As it stands now, they have seen the kindness of a disciple of Christ, and they now have more people praying for them than they may have ever had in their lives.

As I reflect on God and his ability to take a seemingly awful situation and turn it for his good, I am reminded that this is the story of God in history. The entire Bible is the story of God taking a situation that was intended for evil, and turning it for good. These are the words of Joseph to his brothers who had beaten him and sold him into slavery, “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.” The very cross, the center of our faith, is the quintessential example of God working good out of an evil situation. It is what just what he does.

Summer 2007

I did not blog this entire summer. I’m now paying the consequences for it. How do you explain an entire summer without being reductionistic or interminable? Thats the dilemna I am facing at present, and my proposed solution is the following eclectic summary of the summer’s events in Aliquippa. This is certainly not a holistic picture of my summer, but it is an attempt to cover those things most formitive, or at least of initial significance after this summer. In many ways processing the summer’s events.

Now that I am done qualifying…

Responsibility
This summer I was the Assistant Program Coordinator for Aliquippa Impact’s summer day camp program. I was the immediate staff supervisor to six full time staff members and six interns throughout the course of this summer. I was also, at times, responsible for the safety and order of day camp (45+ kids grades 1-6). Without going into detail, this was more responsibility than I have ever had in my life. I’ve never been in a real leadership position before. I liked it, but it was a huge challenge for me. Leadership is taxing. Just the mental burden of having so much responsibility can be a monstrous mental strain. I often found myself mentally asphixiated.

Teaching
Aliquippa Impact exists to help serve at risk youth and their families in Aliquippa, Pennsylvania. One of the ways in which A.I. goes about this is by attempting to supplement the local school district with additional educational opportunities. Aliquippa Impact primarily focuses on acedemic areas in which the school district has been unable to pour money into, namely, arts and cultural literacy. This summer I tought the fifth and sixth grade class during the A.I.’s summer day camp program. Again, the thrust of this summer program was cultural literacy. Each week of camp focused on a specific region of the world. My job was to teach about these specific regions, as well as about some of the various countries and cultures located therein. It was a challenge to creativly educate students without turning summer camp into summer school. THere were times that I feel like I succeeded, and there were certainly times which I failed.

Perhaps the week that I will remember the most was the week that we focused on the continent of Africa. Even the most ethnocentric American is aware of some of the complex and tragic issues surrounding the continent of Africa including genocide, HIV/AIDS, malaria, starvation, etc. Even though many of our kids are from less than desirable economic situations, the students in my class really latched on to the idea of suffering in Africa. It was amazing to see our kids filled with compassion, frustration and anger at the world’s problems. They wrote letters to Representative Jason Altmire expressing their concern. They talked about and interacted with complex issues. As a class project we made a video to raise awareness about genocide in Africa. I hope to have it up on YouTube soon, when I do a link will be posted.

Without going to much longer, I thoroughly enjoyed my time as a teacher. I loved researching these issues and teaching them in a way that 10 and 11 year old children could understand them. Making things fun was a huge challenge, but all in all, I think the kids really learned this summer. One thing is for certain. I love teaching and I want to continue when I can. Starting in fall 2008 I’ll be co-directing an after school program with A.I. focusing on Global Education. I’m sure I’ll be posting more on that as research continues.

Center for Leader Multiplication
The CLM is a new non-profit emerging in Aliquippa Pennsylvania. You can read more about it at the CLM website www.leadermultiplication.org. Starting June 1, 2008 I will be working as a CLM associate in Aliquippa, Pennsylvania. Each CLM associate is responsible to plant an organic, self-replicating church in Aliquippa over the course of their tenure with the organization. I will be working in conjunction with Aliquippa Impact starting art-based community programs while working as a church planter with CLM. I’ll be writing about this a lot more as time progresses as well. One of the first things I will be working on is art-based street presence. I’ll be defining that in a subsequent blog.

The Holy Spirit
The most misunderstood, and mentally challenging aspect of Christianity might just be the work of the Holy Spirit. Over the course of my time with Aliquippa Impact I’ve had the great opportunity to dialogue with people about the work of the Holy Spirit. While this is certainly not something I have reached total understanding of, I have become certain of two thing: (1) The Holy Spirit empowers Christians to live everyday and (2) the Holy Spirit manifests in the believer in supernatural and sometimes miraculous ways for the sake of the gospel.

Christians and Government

Today in my History of Theology class a discussion concerning the separation of church and state came up, in the context of an introduction to dominion theology. It was an incredibly interesting discussion, and the subject has been on my mind for most of the day. I found myself disagreeing with my prof and about half the class. Overall I would guess our class was 50/50 on the issue, half thinking that Christians in the government can effect morality via the governing authority, the other half rejecting that notion.

To me, the notion of affecting a nation’s morality via the ruling authorities is a proposterous idea. This “top-down” mentality doesn’t work with morality any better than it does with economics! (The trickle-down theory just doesn’t work practically!) The movements that have had lasting effects on our country’s politics and morality have been bottom-up, grass-roots movements. Look at the temperance movement, the women’s suffrage movement, and the civil rights movement…In each case, it was the little people making the change.

When I pointed out in class that the Jesus and his disciples, and the early church for that matter, were grass-roots, I had a classmate try to tell me that the incarnation was a “top-down” approach. Maybe what he meant by this was that Christ came down to the nothingness of humanity from his place as God, but I don’t think that is what this classmate meant. Christ did make himself nothing, and his example is the PERFECT example of effective change from the bottom up!

Jesus of Nazareth had every opportunity to set himself up as the emperor of the world. The Jews of his day, including many of his followers, were expecting the messiah to come and start an earthly kingdom, a “top-down” kingdom that would change the world. They were looking for political liberation and self-determination. But that is not what Jesus had in mind. Instead he turned the tables, and flipped things upside down. How did he start a movement? With an eclectic group of uneducated peasants from a captive nation! And what was his method for changing the world? Dying. Christ and his gospel are the antithesis of a “top-down” approach.

It was a great day when Constantine made Christianity legal in the Roman Empire. I imagine many Christians were joyful and thankful that they could serve God openly at last. The centuries of persecution were finally over. That peace was a great thing. But, didn’t the church thrive under such persecution? Look at the book of Acts… What about today? Isn’t the church thriving in China and other places hostile to the gospel? Is the church thriving in our present day Constantinian empire (the USA)?

I am not sure that I have fully resolved this next idea in my head, but it seems to make sense to me. The ability for Christians to live and worship freely is a great thing, and not something to be taken for granted. It has not always been this way, and will not, most likely, continue to be this way. But, at the same time, persecution is good for the church. It forces the church to rely on God, it weeds out the nominal, and it is a powerful witness to the world. Maybe tranquility for the church is nice for this world, but maybe it is not beneficial for our spiritual condition. Do not trials develop perseverance, character, and hope?

Apostate churches are not born out of persecution, but are born out of the church growing comfortable. I think there is plenty of evidence for this with the Israelites in the old testament. The entire narrative of the Old Testament seems to be the Israelites sinning and doing evil in the eyes of the Lord, being taken captive (much like persecution), and then repenting and serving God again before the cycle begins again.

So what does this mean practically? I’m not sure… Should we pray for persecution? Maybe… at the very least we need to be careful not to take our comfort and prosperity (read laziness and obesity) for granted. Days of comfort often end abruptly.

When its Hard to be a Pacifist

Its days like today that it is not fun to be a pacifist. I received an email yesterday and this is what it said:

“On Thursday, May 3rd at 10:25 AM a young soldier from Franklin County will be coming home.Ryen was killed serving our country overseas and will be arriving at the Toccoa Airport on Thursday. The college is asking our students who can gather on Big A to support his family and show the community our support for one who was willing to sacrifice his life for his country.”

When push comes to shove, I believe Ryen died for nothing. I believe that Ryen’s life had value, but he was a soldier commanded to fight in an unjust war and the loss of his life for the “defense of this country” is meaningless. But that makes me sound as heartless as a war-hawk…Ryen’s death is a tragedy, as is the loss of all human life. I don’t know why it happened and I wish that it hadn’t. His death was as senseless as those that have died in Darfur, or the shootings earlier this year in Aliquippa. Death, wherever it happens is a tragedy. My honest condolences go out to Ryen’s family. It is the individual lives affected by war that make it so tragic. It is not nations that feel the pain of these losses, but fathers, mothers, sisters and brothers. It is the weak–children, poor, and marginalized–that suffer the most.

There must be a better way to peace.

“Sure as a hammer finds a nail, death is the only way to peace” ~Derek Webb

It is Christians dying for others–socially, emotionally and yes physically– that can bring the world peace. Jesus inaugurated the kingdom through his death, and we are called to follow suite. Only through radically associating, and relating to the hurting can we effect peace in this war torn and restless world.

It is not guaranteed to be successful, but a human history of war has never brought peace: the “war to end all wars” (WW1) led to the “war to make the world safe for democracy” (WW2) which has led to more war, and a world hostile to human life (including democracy!). When will we learn?

“Those who cannot learn from history are doomed to repeat it.” ~George Santayana

Anabaptists, Pentecostals, and Homophobia

I never finished The Politics of Jesus, though it is definitely on my list of books to read. I am an expert at returning books late to the library and unfortunately The Politics of Jesus was well overdue so I needed to return it. In its place, I checked out A contemporary Anabaptist Theology as well as Artists, Citizens, Philosophers: seeking the peace of the city, an Anabaptist Theology of Culture. I’m further along in this second book and I am finding it quite fascinating. I’ll post more comments on it hopefully as I get further along.

In addition to familiarizing myself with the Anabaptists, I watched the riveting and controversial documentary Jesus Camp this week. For those of you unfamiliar with the film, it is a documentary about an extremely charismatic pentecostal children’s camp in North Dakota. Critics of the camp argue that they are manipulative and forcefully indoctrinate their children with right wing conservative propaganda. Although I think most critics are a touch harsh, I must admit that their were parts of the film that made me feel uncomfortable, namely when a group of children prayed over a cardboard cutout of George W. Granted, however, I am not the biggest Bush fan anyway. Regardless of my opinion about this particular pentecostal church, I find myself having to remind myself that this particular church does not represent a majority of Pentecostals, and it certainly doesn’t represent all evangelicals.

In an ironic bit of Jesus Camp Ted Haggard is captured preaching against homosexuality and mentioning that “sin will find you out.” Obviously this film was shot and released before the current scandal hit the media…I was listening to Tony Campolo’s thoughts on the whole issue when I heard him mention Haggard’s meth addiction. I didn’t remember hearing about it before, and as Tony pointed out how ridiculous it is that evangelicals (as a majority) are not outraged about his use of meth, I found myself agreeing. Why are we so homophobic? Why are we not as equally outraged by Ted Haggard’s addiction to an elicit substance as we are his homosexual actions? As I talked to one of my professors about this, it was brought to my attention that our difference in opinion on this subject is most likely due to our beliefs on sin. As a result of this conversation, I now have a lot more questions about sin. Is there an hierarchy of sins? Are some sins worse than others? Why have evangelicals (in general) picked homosexuality and abortion as their “worst” sins while neglecting the atrocities of war and injustice to the poor (this last one which is mentioned biblically far more than these others)?