Présente: Remembering Romero

March 24, 2010 marks the 30th anniversary of the martyr-ship of Archbishop Oscar Romero who was assassinated while giving Mass on March 24, 1980. Romero:

As an archbishop who witnessed ongoing violations of human rights, Romero initiated and gave his status to a group which spoke out on behalf of the poor and the victims of the Salvadoran civil war. In many ways Romero was closely associated with Liberation Theology and openly condemned both Marxism and Capitalism.[2] In 1980, as he finished giving his homily during Mass, Romero was assassinated by a group headed by former major Roberto D'Aubuisson.

Romero was a champion for the Poor all the way up to his assassination.



Some of his last few words spoke directly to the violent conflict and bloody civil war that shattered families and the country of El Salvador. On March 23, 1980 these stinging words of condemnation by Archbishop Romero rang out from radio airwaves hitting the ears of El Salvadorans on both sides of the conflict including those who shot Romero the next day:

Archbishop Romero made the following appeal to the men of the armed forces:

"Brothers, you came from our own people. You are killing your own brothers. Any human order to kill must be subordinate to the law of God, which says, 'Thou shalt not kill'. No soldier is obliged to obey an order contrary to the law of God. No one has to obey an immoral law. It is high time you obeyed your consciences rather than sinful orders. The church cannot remain silent before such an abomination. ...In the name of God, in the name of this suffering people whose cry rises to heaven more loudly each day, I implore you, I beg you, I order you: stop the repression"

The day following this speech, Archbishop Romero was murdered. -- Archbishop Oscar Romero - Caracen

Here is a video of Romero's actual last words:

And here is the English translation of his last words:

God's reign is already present on our earth in mystery. When the Lord comes, it will be brought to perfection.

That is the hope that inspires Christians.
We know that every effort to better society,
especially when injustice and sin are so ingrained,
is an effort that God blesses,
that God wants,
that God demands of us.

Archbishop Oscar Romero, March 24 1980

Archbishop Romero is not only a Salvadoran National hero but a true Christian hero who spoke out on behalf of the Poor, the marginalized, the defenseless and the voiceless. His commitment to justice against injustice, dignity against human rights violations, pacifism/non-violence against violence, the way of the Cross and suffering against materialism are commendable. This is why every March 24th Christians everywhere remember and pay respect to the great man and great Christian soul Óscar Arnulfo Romero y Galdámez. His legacy lives on---Viva Romero!---Présente!

I'll leave you with one last video to contemplate Romero's legacy---U2's Bullet The Blue Sky:

Off To The CBF-NC General Assembly

This year there is a heavier emphasis on Social Justice issues. We should have invited Glenn Beck, Todd Friel and John MacArthur to come knowing they wouldn't accept the invitation...haha.

Anyways it should be fun as this year's keynote speaker is Cecil Sherman who was the face of Moderate Baptists during the Conservative Resurgence/Fundamentalist Takeover.

More to tell when I get back.

The Protestant Reformers' Social Gospel: Calvin And Luther On Social Justice

Calvin the social justice advocate:

Calvin was also a strong promoter of social justice—the idea of bringing one’s faith to bear on the inequities in the world.

Calvin on who our neighbors are:

“We cannot but behold our own face as it were in a glass in the person that is poor and despised . . . though he were the furthest stranger in the world. Let a Moor or a barbarian come among us, and yet inasmuch as he is a man, he brings with him a looking glass wherein we may see that he is our brother and neighbor.”

The social activist meets John Calvin:

Activist: All people think about today is themselves—oh, yes, and their possessions. Our lives are tangled up with economic forces that reduce us all to players—mere pawns—in the game of global market. So many—particularly women, children, and refugees—continue to be marginalized, impoverished, and exploited. Don’t these people matter in the overall scheme of things?

Calvin: Our neighbor includes even the most remote person. We ought to embrace the whole human race without exception in a single feeling of love; there is no distinction between uneducated and educated, worthy and unworthy, friend and enemy, since all should be contemplated as bearing the image of God.

Activist: Our communities need social programs! Both in North America and around the world, international financial institutions are influencing economic decisions that set the stage for our governments to cut social programs and public services.

Calvin: During my time in Geneva, what mighty works were done! The City Council organized ministries to care for the needs of all people: the poor, the sick, the aged, those unable to work, the widows, orphaned and abandoned children, those suffering the plague, and refugees who had fled persecution in France and Northern Italy.

Activist: We don’t need tax cuts paid for by reducing social and educational services! We don’t need tax cuts that benefit the “haves” of our society! We want a fairer system of taxation. We need to find ways for lower income people, not for higher income people, to have more.

Calvin: In my mind wealth possesses dangers and involves serious responsibilities. Let us then that have riches . . . consider that their abundance was not intended to be laid out in intemperance or excess, but in relieving the necessities of the brethren.

Activist: The debts of poor countries must be cancelled! In these countries the poor are paying for most of the country’s debt. They are oppressed by stiffer taxes, higher prices, removal of subsidies on staple foods, and the lack of basic health and educational services.

Calvin: I can accept lending money for risk capital, provided one charges no more than 5 percent interest, but one must not charge any interest when lending to the poor. Indeed, it would be better, in the face of the distress of the poor, to give them the necessary money outright. And I don’t care what society may say is legal by way of lending rates; if it’s unjust, then it is prohibited to the Christian.

Activist: We need less talk and more action on the issue of homelessness! The rich get richer, the poor get poorer, and the homeless are joined by more homeless.

Calvin: What with the social hardships of the day and the influx of refugees, there was a major housing shortage in Geneva when I was there. If someone with a large household uses a large house, he cannot be blamed; but when people, swollen with ambition, make superfluous additions to their houses so they may live more comfortably, and when one person alone occupies a habitation that would be enough for several families, this would be empty display and must be condemned.

Activist: Consumerism is killing humankind and the earth! Twenty percent of the world’s population consumes over 80 percent of the world’s resources. The gap between rich and poor has more than doubled in the last twenty years.

Calvin: I believe it is a major plague ruling the world that people have a mad and insatiable lust for possessions. Like Martin Luther, I relate this to the commandment “Thou shalt not steal.” We will duly obey this command . . . if we are zealous to make only honest and lawful gain; if we do not seek to become wealthy through injustice, nor attempt to deprive our neighbor of his goods to increase our own; if we do not strive to heap up riches cruelly wrung from the blood of others; if we do not madly scrape together from everywhere, by fair means or foul, whatever will feed our avarice or satisfy our prodigy.

Activist: Look around us. This world is divided into “haves” and “have nots.” The disparity is increasing daily. Who with power really cares? Who will advocate for justice? Who will stand firm against oppression?

Calvin: We must recognize that God has wanted to make us like members of one body. Our Christian faith must invade every avenue of life—money, property, work were all meant to be used not to deprive our neighbors, but to serve them. The economic life of the world is bound up with our faith. We Christians and our churches must give ourselves to ministries of social justice. We must be compassionate advocates of justice for all! The church must be the implacable foe of tyranny!

Activist: Right on! Let’s begin! The time is now!

[John Calvin and the social activist walk up to each other, “high five” each other or shake hands. The activist gives out placards; Calvin gives out pages of his writing to those nearby. Then they exit together, arm in arm.]

See also: CALVIN, SOCIAL JUSTICE AND DIAKONIA, A COMPARATIVE PERSPECTIVE, The Unaccommodated Calvin: Studies in the Foundation of a Theological Tradition, The Many Faces of John Calvin: The Historiography of Calvin's Political Thought over Five Centuries, John Calvin at 500: From Theocrats to Marxists, Calvin’s Vision of Joy and Cruelty Left Complex Legacy and John Calvin: Comeback Kid.



Not only was Calvin an advocate of social justice but Luther was also:

Protestant theologians such as Martin Luther and John Calvin, as well as Jewish scholar Moses Maimonides, saw the call to social justice as inherent in the Scriptures. Catholic theologians Augustine and Aquinas noted that there was a social component to God's call to righteousness.

Luther published tracts on social justice:

Luther’s name was becoming well known throughout Germany and Europe. By the end of 1520, he had published at least 81 pamphlets calling not only for religious reforms, but also for more political and social justice. Translated into many languages, Luther’s words found resonance with people who were suffering under the unjust social and econonomic conditions of the time. There was also growing tension between the various principalities and the central powers of Europe.

Martin Luther bringing the monastery to the world:

Luther taught that working in the service of God was the moral duty of all Christians, not just those called to serve the church in the clergy or Holy Orders. Where work was traditionally viewed simply as a means to worldly ends (i.e., survival), Luther argued that individuals must treat their labor as a gift to God. Thus, claims Weber, Luther brought the "monastery into the world," motivating ordinary believers, whatever their worldly occupation, to work hard in the service of God.

The Reformation brought social empowerment:

Once the Reformation is under way the common people perceive it as a means of social empowerment. The peasant class senses the potential for secular, though not necessarily spiritual, freedoms. The Peasants War, which begins in 1524, is a response to Luther's urgings of democratic reform and a reaction to an unbalanced social system. Luther, initially sympathetic to the peasants, is eventually appalled by the war and angrily addresses the warring faction in his pamphlet, Against the Thieving and Murderous Gangs of Peasants. To Luther the sectarian groups represent an attempt not at spiritual elevation, but at an easy redemption. The social revolt has unfortunate consequences for Luther's reformation. The humanist view that human beings might be brought to higher spirituality through education and innate ability, is a source of contention for the Reformers. Instead the Reformers depend on the concept of man's embodiment of original sin and his incontestable need for redemption and the Grace of God.

Luther against "big banks:"

Interestingly, Fuggerei was established by Jakob the Rich as a settlement for the indigent, upon criticism by Martin Luther, the Protestant reformer, claiming that the banker's massive fortune was somehow sacrilegious. Clearly that was not God's will, not to mention the fact that charging any interest during that time was considered usurious. Luther would've been pleased to know that Fugger's empire took a serious hit over the next 150 years or so, thanks in large part to a string of wars and significant loan defaults. Even so, over the centuries, the family has ensured that Fuggerei remains, a symbol of the benevolence which has eluded far too many for far too long. I'll eat my words if anyone can apprise me of an investment banker in these parts worth praying for.

See also: Taxation in the History of Protestant Ethics, Lutheranism and Calvinism, Martin Luther's Doctrine on Trade and Price in Its Literary Context, THE REFORMATION ROOTS OF WESTERN CIVILISATION, The Reformers: Martin Luther and César Chávez and A Second Protestant Reformation.

Glenn Beck Attacks Jim Wallis

Jim Wallis invited Glenn Beck to engage in civil dialogue about the issue of social justice. Here is Beck's threatening response to Wallis:

"So Jim, I just wanted to pass this on to you. In my time I will respond — my time, well, kind of like God’s time, might be a day, might be a week to you, I’m not sure. But I’m going to get to it in my time, not your time. So you go ahead and you continue to do your protest thing, and that’s great. I love it. But just know — the hammer is coming, because little do you know, for eight weeks, we’ve been compiling information on you, your cute little organization, and all the other cute little people that are with you. And when the hammer comes, it’s going to be hammering hard and all through the night, over and over…"

[H/T] Wes Ellis.

Read the whole story at Sojourners.

Romans 13, Afrikaner Calvinism And The Kairos Document

If you haven't read all about my blogging woes read this first: TheoPoetic Musings: Stupid Blogger Messed Up My Post::John Calvin's View Of Romans 13 In Libertarian, Neo-Orthodox And Baptist Thought Part 1.

It's irritating because my mild cerebral palsy makes it hard enough just to type everything out though I manage---let alone the time it takes to look everything up. Typing with tremors makes my arms get tired easily so I get worn out just by the very act of typing---but here I blog I cannot do otherwise. Anyways recouping my loss I decided to go in a different direction and re-post the main ideas of my former two posts as several sections of short and brief posts as to make sure all the information gets posted this time---even if the exact wording and flow has changed this go round.

Moving on to my Post Proper:

Afrikaner Calvinism is, according to theory, a unique cultural development that combined the Calvinist religion with the political aspirations of the white Afrikaans speaking people of South Africa.

Though there were theological aspects of Afrikaner Calvinism, it was mainly a stream of Social Calvinism mixed with racism, nationalism, theocracy and separatism. The political climate in which these ideas arose was the product of an unseparated Church and State. These views led these so-called Christians to accept the unChristian position of Apartheid much like Southern Baptists in the US supported slavery.

So that's one grouping of Christians in South Africa during the time of Apartheid who had a very Theocratic understanding of Romans 13 as they literally believed that God ordained their racism---God had ordained Apartheid. On the one hand you had the Afrikaner Calvinists who used Calvinism to their own glory and as a means to their own ends contrary to Calvin's views. Let it be noted now that Calvinism as one movement in the whole of Christian tradition in it's truest sense is about glorifying God and following Christ not humanity as is the whole of Christianity. So if Christ God's Word in the Scriptures is attested to being God's Love for us---how can God ordain nationalistic racism? Is hatred and theo-political divisionism truly of God? Can a State built on separatism and racism let alone any government be Christian in any sense of the word?

On the other hand you had a very different grouping of Christians---a group of predominantly black South African theologians of different traditions within the whole of Christian tradition who came together to answer these questions. Utilizing the Reformed tradition of resisting the State and a different understanding of Romans 13---their answer is summarized in The Kairos Document:

The Kairos Document (KD) is a theological statement issued in 1985 by a group of black South African theologians based predominantly in the black townships of Soweto, South Africa. The statement challenged the churches' response to what the authors saw as the vicious policies of the Apartheid state under the State of Emergency declared on 21 July 1985. The KD evoked strong reactions and furious debates not only in South Africa, but world-wide.

The KD is a prime example of contextual theology and liberation theology in South Africa, and has served as an example for attempted, similarly critical writing at decisive moments in several other countries and contexts (Latin America, Europe, Zimbabwe, India, etc.).

One of the main points of The Kairos Document relates directly to Romans 13 as summarized here:

Chapter Two: Critique of State Theology
'State theology' is defined as, "the theological justification of the status quo with its racism, capitalism and totalitarianism... It does [this] by misusing theological concepts and biblical texts for its own political purposes" (p. 3). The government, as well as parts of the church, are accused of using state theology. Four examples are discussed.

[edit] Romans 13:1-7
"'State Theology' assumes that in this text Paul is presenting us with the absolute and definitive Christian doctrine about the State ... and absolute and universal principle ... The falseness of this assumption has been pointed out by many biblical scholars" (p. 4). Reference is made to Käsemann's Commentary on Romans, as well as Cullmann's The State in the New Testament.

The KD authors insist that texts must be understood in their context: within a particular writing (here: Romans); within the Bible as a whole; and within the particular historical context (here: Paul and the community in Rome). Note that, "In the rest of the Bible, God does not demand obedience to oppressive rulers ... Rom 13:1-7 cannot contradict all of this" (p. 4).

The letter known as the Biblical book Romans was sent to an early Christian community in Rome that could be characterized as 'antinomian' or 'enthusiast.' Roman Christians thought that "because Jesus ... was their Lord and King," every authority should be obeyed. Paul was arguing against such an understanding; that is, he is "not addressing the issue of a just or unjust State." Attention is drawn to Rom 13:4 ("the State is there for your benefit"): "That is the kind of State that must be obeyed." The question of an unjust government is not addressed in Rom 13 but, for example, in Revelation 13 (p. 5).

The full statement is worded as such:

2.1 Romans 13:1-7

The misuse of this famous text is not confined to the present government in South Africa. Throughout the history of Christianity totalitarian regimes have tried to legitimize an attitude of blind obedience and absolute servility towards the state by quoting this text. The well-known theologian Oscar Cullman, pointed this out thirty years ago:

As soon as Christians, out of loyalty to the gospel of Jesus, offer resistance to a State's totalitarian claim, the representatives of the State or their collaborationist theological advisers are accustomed to appeal to this saying of Paul, as if Christians are here commended to endorse and thus to abet all the crimes of a totalitarian State. ( The State in the New Testament, SCM 1957 p 56.)

But what then is the meaning of Rom 13:1-7 and why is the use made of it by 'State Theology' unjustifiable from a biblical point of view?

'State Theology' assumes that in this text Paul is presenting us with the absolute and definitive Christian doctrine about the State, in other words an absolute and universal principle that is equally valid for all times and in all circumstances. The falseness of this assumption has been pointed out by numerous biblical scholars (see, for example, E Kasemann, Commentary on Romans, SCM, p 354-7; 0 Cullmann, The State in the New Testament, SCM, p 55-7).

What has been overlooked here is one of the most fundamental of all principles of biblical interpretation: every text must be interpreted in its context. To abstract a text from its context and to interpret it in the abstract is to distort the meaning of God's Word. Moreover the context here is not only the chapters and verses that precede and succeed this particular text nor is it even limited to the total context of the Bible. The context includes also the circumstances in which Paul's statement was made. Paul was writing to a particular Christian community in Rome, a community that had its own particular problems in relation to the State at that time and in those circumstances. That is part of the context of our text.

Many authors have drawn attention to the fact that in the rest of the Bible God does not demand obedience to oppressive rulers. Examples can be given ranging from Pharaoh to Pilate and through into Apostolic times. The Jews and later the Christians did not believe that their imperial overlords, the Egyptians, the Babylonians, the Greeks or the Romans, had some kind of divine right to rule them and oppress them. These empires were the beasts described in the Book of Daniel and the Book of Revelations. God allowed them to rule for a while but he did not approve of what they did. It was not God's will. His will was the freedom and liberation of Israel. Rom 13:1-7 cannot be contradicting all of this.

But most revealing of all is the circumstances of the Roman Christians to whom Paul was writing. They were not revolutionaries. They were not trying to overthrow the State. They were not calling for a change of government. They were, what has been called, 'antinomians' or 'enthusiasts' and their belief was that Christians, and only Christians, were exonerated from obeying any State at all, any government or political authority at all, because Jesus alone was their Lord and King. This is of course heretical and Paul is compelled to point out to these Christians that before the second coming of Christ there will always be some kind of State, some kind of secular government and that Christians are not exonerated from subjection to some kind of political authority.

Paul is simply not addressing the issue of a just or unjust State or the need to change one government for another. He is simply establishing the fact that there will be some kind of secular authority and that Christians as such are not exonerated from subjection to secular laws and authorities. He does not say anything at all about what they should do when the State becomes unjust and oppressive. That is another question.

Consequently those who try to find answers to the very different questions and problems of our time in the text of Rom 13:1-7 are doing a great disservice to Paul. The use that 'State Theology' makes of this text tells us more about the political options of 'those who construct this theology than it does about the meaning of God's Word in this text. As one biblical scholar puts it: "The primary concern is to justify the interests of the State and the text is pressed into its service without respect for the context and the intention of Paul."

If we wish to search the Bible for guidance in a situation where the State that is supposed to be "the servant of God" (Romans 13:16) betrays that calling and begins to serve Satan instead, then we can study chapter 13 of the Book of Revelations. Here the Roman State becomes the servant of the dragon (the devil) and takes on the appearance of a horrible beast. Its days are numbered because God will not permit his unfaithful servant to reign forever.

Next I'll post on Romans 13, Hitler, the Nazis and the Confessing Church...

Christmas: A Time For Social Justice

Justice or Tzedakah literally charity is found 28 times alone in the Old Testament. Poverty or raysh and ptocheia literally beggary appear 15 times in the bible. Poor or ebyown literally beggars and ptochos literally a beggar appear 205 times in the bible. The English word hell appears 0 times in the bible. A word for gay marriage or the concept of gay marriage appear 0 times in the bible. A word for abortion appears 0 times in the bible. So lets tally up those references---there are 0 references to Fundamentalists' pet issues but there are 248 references in all to social justice issues---so you make the call. Christmas is definitely a good time to think about social justice though social justice should be pursued year round.

When The Law Gets In The Way Of Justice

Elton John Prohibited From Adopting---excerpt:

The Ukrainian orphan Elton John wants to adopt will not go home with the singer and his longtime partner David Furnish, due to a national law that prohibits unmarried couples from adopting, The AP reports.

The singer toured a hospital for HIV-infected children in Ukraine on Saturday as part of a charity project and said that he and his partner wanted to adopt a 14-month-old, HIV-infected boy named Lev. But the country's Family, Youth and Sports Minister Yuriy Pavlenko said Ukraine does not recognize homosexual unions as marriage.

Pavlenko also said John was too old. The singer is 62 and Ukrainian law requires a parent to be no more than 45 years older than an adopted child.

Of all the times to the get hung over stupid laws---you'd think when one is willing to bestow love and support upon an ostracized and outcasted child in need that justice would be served---but alas legalism rears its ugly head as usual.

September 11th Around The Blogosphere

Shuck and Jive: September 11:

Inhabitatio Dei: A Real 9/11 Reflection---

Dan has what I’d consider to be a reflection on 9/11 that really has some substance:

As today, is September 11th, I thought I would engage in a bit of remembering — it is, after all, important to recall moments of our history, for this is the story in which we live.

On this day in 1973, Augusto Pinochet’s American-backed coup overthrew the democratically elected government of Salvador Allende. This resulted in seventeen years of torture, terror, and disappearances in Chile, and (according to people like Milton Friedman, who saw Chile as a textbook example of the type of world he wished to create) set a precedent for the way in which the United States acted in Latin America (particularly in the ’70s and ’80s… although they are at it again, as Obama’s government backed the Honduran coup which overthrew the democratically elected government of Manuel Zelaya in June of this year).

Sponsoring terror, imposing military rule, depriving local populations of their rights, their food, their land, their livelihood, their health, their children and their lives… this is the way that the US continues to engage with the world at large. It is enough to make some people want to fly planes into buildings. Which, not altogether surprisingly, is what happened on another September 11th.

Posted in American Politics, Peacemaking.

8 comments
By Halden – September 11, 2009

Threads from Henry's Web: The Problem with Revenge---preview:

It’s 9/11 and the events eight years ago are on most people’s minds. Many Christians will be praying today, as my wife wrote in her devotional. What will those prayers consist of? What is a Christian response?

Shortly before the second gulf war began, I wrote an essay simply titled Revenge! I want to quote from it here:

As a nation, we have been living in the role of Michael Palin’s character. We see the bad guys in our sights and we shout “Revenge!” in the hope that when revenge has taken place we will be safer, life will return to pre-9/11 normalcy, and we can forget all about this extra security. Most of us know this won’t be the case, but that doesn’t stop the wishful thinking.

This was illustrated during the bombing of Afghanistan, and later during the ground war. Repeatedly the reporters would ask various military spokesmen whether they had caught or killed Osama bin Laden yet. The answer? Nobody knew. But why was that the question? Did we really think that a bombing campaign could be so targeted as to kill a single individual? Sure, he might die, but bombs are not weapons of assassination in the normal course of events. Did we think that if Osama were caught or killed that the terrorism would end? Surely we aren’t that naive!

But there is that little program in our brains that wants to yell “Revenge!” and expects that life will be a little sweeter when it is accomplished.

In some ways we face a similar situation with Iraq. I know there is a powerful motivation for revenge. I am a veteran of the 1991-1992 gulf war. It annoys me every time I see Saddam Hussein expressing himself on television. I confess I wouldn’t mind having the driver’s seat of a steam roller with Saddam’s feet stuck in setting cement. I’d yell “Revenge!” and “Take that!” and roll over him, and on the other side I’d feel good!

But then would my family be any safer? Would my country be more secure? Would anything be more normal when all was said and done? Very likely not.

I need to let that resentment go. I need to tone down the shout “Revenge!” I need to consider what will actually make things more secure.

Finally here are 2 posts of mine on the subject from last year: TheoPoetic Musings: 9-11 Remembered and TheoPoetic Musings: 9-11 Continued.

The Cross And The Resurrection

James McGrath has this quote in his recent post from Marcus Borg via John Shuck:

Sunday, April 5, 2009
Quote of the Day (John Shuck)
"The way of cross is more than the way of resisting social, economic, and political injustices. But...the way of the cross is not less than that. "

-- John Shuck, "The Executed God: A Sermon"
Posted by James F. McGrath at 5:23 PM
Labels: cross, economic, injustice, John Dominic Crossan, John Shuck, Marcus Borg, Palm Sunday, political, resistance, sermon, social, theology

See: Exploring Our Matrix: Quote of the Day (John Shuck) and Shuck and Jive: The Executed God: A Sermon. Another good quote from John Shuck's post is:

To quote James Baldwin (The Fire Next Time, quoted in The Executed God, pg. 1):

If the concept of God has any validity or any use, it can only be to make us larger, freer and more loving. If God cannot do this, then it is time we got rid of him.

Anyways I believe Borg's quote ties the crucifixion and resurrection neatly together. Here is another quote from Borg on the Way Of The Cross from Jesus: Uncovering the Life, Teachings, and Relevance of a Religious Revolutionary:

"To take Jesus seriously is to follow him. To follow him is to participate in his passion. And his passion was God and the kingdom of God. The way of the cross leads to a life in God and participation in the passion of God known in Jesus."

It is easy to see that the crucifixion and the Resurrection event are two sides of the same coin or as The Seeking Disciple over at Arminian Today: The Resurrection Matters observes:

Each year around this time we in the Church of Jesus Christ turn our hearts toward the wonderful reality of the resurrection of Jesus Christ from the dead. The resurrection of Jesus is vital to our faith and, as Paul wrote in 1 Corinthians 15:14, our faith depends on the fact of the resurrection. If Christ is not risen from the dead and His body is still in the tomb in Israel then our faith is in vain. We are believing a lie.

But if Christ is truly risen from the dead then our faith is not just faith in the teachings of Jesus but our faith is based on an actual, historical event taking place in our time-space in order to bring the truth of God to us. If Jesus is risen from the dead, everything changes. Missions matters. Worship matters. Prayer matters. Faith matters. Apologetics matters. Discipleship matters. Teaching my children the truths of Scripture matters.

But only if Jesus is risen from the dead does this make a difference.

The early Church stood on the resurrection of Christ. They were not delusional in their understanding of the living Jesus. In fact, the Gospels paint a picture not of willing Jews wanting their Master to rise from the dead but scared Jewish men and women who honestly believed that Jesus was dead (Luke 24:20-21). Take Thomas in John 20:24. Thomas stands in line with many others who would come after him who doubted that Jesus was risen from the dead but Jesus appeared to him and convinced him that Jesus was not a ghost or a vision but was in fact the risen Messiah (John 20:26-29). Peter himself said that the gospel was not words or visions or prophecies but was in fact based on two things: their eye witness accounts and the Scriptures (2 Peter 1:16-21). Paul the Apostle, in 1 Corinthians 15:1-8, did two things at once. First most commentators believe that Paul was quoting an early Christian hymn or creed (vv.3-4) and then Paul gives eye witnesses to Jesus' resurrection (vv.4-8) that he says are alive (though some had died since Christ had risen) for the Corinthians to investigate. If Paul did not believe that Jesus was alive and that he had seen the risen Messiah, he would not have included living eye witnesses for the Corinthians to follow up with.
....
The resurrection matters. Does it matter in your life?

I agree as faith in the unseen Risen Lord is the hope which drives us even if we see but through a glass darkly. Also part of the change the resurrection bestows upon us is to practice the Way Of The Cross.

Interesting Stuff From Around The Web

Spotted on: Arminian Today: The Prosperity Message

From the Biblical Recorder: Vermont moves to legalize ‘gay marriage’ and Vermont governor pledges gay marriage veto.


On Redemption: “The Pauline Conception of Redemption”.

On Albrecht Ritschl and Johannes Weiss and Social Justice: Social justice: Now, later or never? The contribution of Albrecht Ritschl and Johannes Weiss to social justice theology---here's an abstract of that:

Summary: This paper considers the influence of Albrecht Ritschl
(1822-1889) and Johannes Weiss (1863-1914) on current social justice
theologies. It begins by pointing to the significance of Ritschl and Weiss
within the context of fin de siècle German theology. This is followed by
an explication of the different interpretations of the kingdom of God
that appear in the works of Ritschl and Weiss. Finally, the interpretations
of Ritschl and Weiss are tied to current Christian reflection concerning
social justice in the work of Rosemary Ruether (1936- ) and Stanley
Hauerwas (1940- ). The paper demonstrates the relevance of Ritschl
and Weiss to contemporary religious discourse concerning the role
that Christianity can and should play in the promotion of social justice.

On Ecumenical Relations Between the PCUSA and the Episcopal Church: Agreement Between The Episcopal Church and the Presbyterian Church (USA).

It's Time: Week 7---The Gospel As A Clarion Call To Social Justice

Week 7 was all about social justice and mercy. Here is a working definition of Social Justice:

Social justice, sometimes called civil justice, refers to the concept of a society in which justice is achieved in every aspect of society, rather than merely the administration of law. It is generally thought of as a world which affords individuals and groups fair treatment and an impartial share of the benefits of society. (Different proponents of social justice have developed different interpretations of what constitutes fair treatment and an impartial share.) It can also refer to the distribution of advantages and disadvantages within a society.

Social justice is both a philosophical problem and an important issue in politics, religion and civil society. Most individuals wish to live in a just society, but different political ideologies have different conceptions of what a 'just society' actually is. The term "social justice" is often employed by the political left to describe a society with a greater degree of economic egalitarianism, which may be achieved through progressive taxation, income redistribution, or property redistribution. The right wing also uses the term social justice, but generally believes that a just society is best achieved through the operation of a free market, which they believe provides equality of opportunity and promotes philanthropy and charity. Both the right and the left tend to agree on the importance of rule of law, human rights, and some form of a welfare safety net (though typically the left supports this last element to a greater extent than the right).

Social Justice features as an apolitical philosophical concept (insofar as any philosophical analysis of politics can be free from bias) in much of John Rawls' writing. It is fundamental to Catholic social teaching, and is one of the Four Pillars of the Green Party upheld by the worldwide green parties. Some of the tenets of social justice have been adopted by those who lie on the left or center-left of the political spectrum (e.g. Socialists, Social Democrats, etc). Social justice is also a concept that some use to describe the movement towards a socially just world. In this context, social justice is based on the concepts of human rights and equality.

See: Jim Wallis, An Evangelical Ethic of Social Justice, Jim Wallis---Wallis said "Jesus didn’t speak at all about homosexuality. There are about 12 verses in the Bible that touch on that question ... [t]here are thousands of verses on poverty. I don’t hear a lot of that conversation."[3] and The Social Justice Roots of Christianity for social justice within a Christian context.

As for mercy---mercy and grace are related. The Greek word for Grace is: χάριν---charin/charis from which charisma comes from. χάριν means:

Definition:
grace
that which affords joy, pleasure, delight, sweetness, charm, loveliness: grace of speech
good will, loving-kindness, favour
of the merciful kindness by which God, exerting his holy influence upon souls, turns them to Christ, keeps, strengthens, increases them in Christian faith, knowledge, affection, and kindles them to the exercise of the Christian virtues
what is due to grace
the spiritual condition of one governed by the power of divine grace
the token or proof of grace, benefit
a gift of grace
benefit, bounty
thanks, (for benefits, services, favours), recompense, reward.

The Greek word for mercy is: ἔλεος---eleos, which means:

Definition:
mercy: kindness or good will towards the miserable and the afflicted, joined with a desire to help them
of men towards men: to exercise the virtue of mercy, show one's self merciful
of God towards men: in general providence; the mercy and clemency of God in providing and offering to men salvation by Christ
the mercy of Christ, whereby at his return to judgment he will bless true Christians with eternal life.

Sadly though there seems to be a disconnect in churches between belief in grace and mercy and acting upon grace and mercy. One example of this is when the staff of a certain local church fired a staff member caught in pre-marital sex or so I heard. Some of you may feel that they did the right thing, however, if this is true as a Baptist I must offer my dissent on such a graceless and merciless act. Sure we can write platitudes, sing a bunch of hymns and preach for hours on end about grace and mercy---but unless we act on them, they are all but meaningless. Churches that fire people for certain sins while ignoring others quickly degenerate into graceless legalistic churches, but the Good News is God's Grace and Mercy extends to all and so should the churches' and individuals' grace and mercy.

FBC-Wilmington Showing Solidarity With Those Suffering From The Financial Crunch

The other week it was decided at FBC-Wilmington's business meeting on the church's budget that the staff shouldn't raise their salary or so I heard as I wasn't actually at the meeting. Nonetheless, I believe this is a wise decision as it shows our church's willingness to take seriously Jesus' call to identify with the poor and the suffering---so in taking these measures, our church has put these beliefs into action with the Christocentric integrity that is needed in the American church as well as living out Jesus' call for social justice through the church.

White Lion's Social Consciousness

Here are the lyrics to the above song:

When The Children Cry
Artist(Band): White Lion

little child
dry your crying eyes
how can I explain
the fear you feel inside
cause you were born
into this evil world
where man is killing man
but no one knows just why
what have we become
just look what we have done
all that we destroyed
you must build again

when the children cry
let them know we tried
cause when the children sing
then the new world begins

little child
you must show the way
to a better day
for all the young
cause you were born
for all the world to see
that we all can live
with love and peace
no more presidents
and all the wars will end
one united world
under god

when the children cry
let them know we tried
cause when the children sing
then the new world begins

what "have we" become
just look what we have done
all that we destroyed
you must build again
no more presidents
and all the wars will end
one united world
under god

when the children cry
let them know we tried
when the children fight
let them know it ain't right
when the children pray
let them know the way
cause when the children sing
then the new world begins

White Lion and Social issues

Unlike most bands of their genre, White Lion recorded occasional songs that addressed social or political issues such as apartheid ("Cry for Freedom") and the effect of divorce on children ("Broken Home"). The song "Little Fighter" was about the Rainbow Warrior, a ship owned by the environmental group Greenpeace that was illegally destroyed by operatives of the French intelligence service. This concern for political and social issues was also hinted at in the cover art to their album Big Game, which featured a lion's head hidden in tall grass with the White House in the background.

Read an interview with band member and co-founder of the group here.