A Rose By Any Other Name

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It is hard to feel unique in a world of 7.75 billion people.  Due to mass media we are also more aware of this and also now have all of the best in the world there to compare ourselves to.  We see the best athletes, the most beautiful bodies, those with wealth and power day in and day out.

I am insignificant

At the same time, many young people did not have siblings to share the attention of their parents, only were given affirmation in their formative years, a participation trophy for showing up and—special as they are—don’t need to follow rules or ever answer to anyone.  

In other words, we have a generation with deep insecurities, worried about their place in the vast sea of humanity, and then also raised to be self-absorbed narcissists.  

Unlike the past generations, where you could be a big fish in a small pond, yet also needed to learn respect for boundaries and how to share or negotiate with others. 

Unlike the meritocracy of the past, where you needed real accomplishments to earn privileges or praise, we have conditioned young people to believe that their satisfaction should come without sacrifice or effort.

It is very little wonder why so many of them are unfulfilled, dissatisfied with life, and out there seeking cheap distinction.

Distinction—Cheap or Valuable

We all know names like Elon Musk, Serena Williams, or Ron DeSantis.  They are leaders in their realms of popular culture and sport, business or politics.  And we can probably agree that some of their success is an inheritance of genetics, good fortune or the opportunities granted them.

However, what they are doing, like them or not, is producing results and with this are being rewarded for the things they do.  They have outcompeted many, they distinguished themselves by showing up for work and by putting the time in.  It is for that reason their recognition is earned.  They do the things we care about and we make them famous for this unique resume.

Earlier this week I saw a story about Rose Namajunas, a diminutive female UFC fighter with a very big attitude that earned her the nickname “Thug Rose” in school, and how she’s being featured in a Victoria’s Secret ad campaign.  The message “all expressions, no definitions,” with the word “undefinable,” do certainly fit her outsized personality and the mean head kicks she can deliver, all the while being very emotional.

The point a marketing strategy is cynical, it is to tickle ears and encourage more consumption of a particular good or service.  Those who produced this advertising campaign did it trying to target a certain demographic in the hope of profit.  And that target is probably not those who will ever have the same work ethic and skills as Rose, but is those who crave the same notoriety and ‘undefinable’ uniqueness.

We all wish to be significant, to distinguish ourselves from the pack, to be appreciated and loved.  There are many who are looking for a shortcut or feel entitled to these things, they want the same acceptance, recognition and rewards as those at the top.  They buy expensive clothes, the latest smart phones or cars beyond their budget, all trying to gain attention through their appearance rather than actual character.  

There is hard-earned distinction and there is the cheap kind.  There is the content creator who shares of their substance and then the one who destroys things for clicks.  There is the pleasing gift of Abel and that unworthy offering of Cain.  There is that real fulfillment which comes from making contribution and then the imitation that is outwardly prideful, expresses itself loudly, while truly being an envious, bitter and impoverished soul.

Personal Pronouns and No-name Jerseys

Penn State football has a long tradition of not putting the names of players on jerseys and this is to reinforce the notion of selfless team effort over a bunch of individuals only in it for themselves.  

No name, all game

Success on the field and in life depends on our plugging in and sometimes putting aside our own preferences for the good of others.  We can get more done by working together, respecting the established system, rather than demand that everyone makes special accomodations for us.

Yes, there is a time for grievances.  We also should be a reasonable give and take so far as how individuals and the members of the group interact with each other.

And yet this idea that we should rewrite cultural conventions, negotiated over many centuries, simply so some ‘woke’ Karens can have power over others, is not a grievance I can ever honor.  It is not reasonable for a person to decide the pronouns that apply to them or force us to go along with their newly invented categories.  

We don’t need to be Amish, severely limiting individual expression to maintain community cohesion, but we also don’t want to keep on this path of total atomization either.  There’s a reason why the barn raising religion is able to flourish while the rest of us are headed for Babal, confusion and collapse.

Rose By Any Other Name

This morning, pondering how the categories of mental illness are a bit arbitrary and how much I dislike how these labels pigeonhole  people, there was the thought that my given name was the best possible diagnosis of me.  I mean, I’m Joel.  I don’t need a personal pronoun when I already have my own name and identity completely my own.  

Ironically, the same people who want to have new pronouns for themselves also seem to revel in their mental illness as well.  Anything to be different.  It is a sort of humble-brag, a title of distinction of our era, to talk about your PTSD or bi-polar disorder.  If you are the right person, if you can make yourself a part of the right identity group, then your self-declared victimhood will be treated as a virtue.

It goes beyond moral inversion.  People think that you can slap the right label on a person and it will make up for their deficiencies.  If only they were described right, if we would see their pink hair as an accomplishment, then they would love themselves.  Of course, this is a lie, people so into themselves are always a black hole and no amount of love given will fill their deep void.

It is the spirit of those who are content to remain nameless, who get their numbers called for what they do for the whole, that actually matters.  People will know what is great and what is not no matter what label is applied.  I can never forget what W.E.B Du Bois wrote to a student:

Do not at the outset of your career make the all too common error of mistaking names for things. Names are only conventional signs for identifying things. Things are the reality that counts. If a thing is despised, either because of ignorance or because it is despicable, you will not alter matters by changing its name.

The Name “Negro”

We can manipulate and massage language all we want, give people all the fancy titles they wish for, but in the end none of this word play can take away or lend to their value. If you want recognition contribute to the whole and your name will be known. Not to the whole world, but to those helped by your deeds. A rose called by any other name is still a rose.

The Truth in Substance

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As abstract minded as I am, always living in my own head, the only evidence of the Gospel narrative that works for me is that which is experienced or practical.  I know the apologetics and intellectual arguments, but none are able to bridge the gap or overcome the reasonable doubts.  

This idea that we can find God by climbing a tower of human knowledge is very appealing and especially for those of us in this age of information.  It is a feature of Protestantism, where the soteriology is centered around the text, an individual’s ability to comprehend and then accepting certain propositions, which ends up being very Gnostic.

The blog, a few weeks ago, that questions resurrection apologetics, left things hanging as far as an alternative.  If we can’t prove, beyond a shadow of a doubt, that Jesus died and rose again, as an actual historical event, how can we believe anything in the Gospel?  Of course, we can’t prove the resurrection or any past event, how could we?

But is truth really about the past tense or some kind of intellectual theorem?  Or is it something we relate to personally, that we must experience for ourselves?

Truth in Narrative

The most compelling evidence for the Gospel is the truth of the narrative itself and by that I mean how the older I get the more I realize that people behave exactly as those in the parables Jesus told and the accounts of his ministry.  No, it doesn’t absolutely prove the extraordinary claims, but the Bible as a window into human psychology and sociology is quite fascinating.

Jesus started his ministry with a broad appeal, people wanted change and he quickly developed a following.  It is very easy to gather a crowd by proclaiming to be the source of hope and change.  But, as his teaching progressed, and it became clearer that his kingdom was not about the political power the masses wanted, and he started to say some weird stuff as he got to what would be required, the crowd thinned.

People don’t want the truth, they want their truth, to be validated for what they already believe.  But Jesus taught the way to truth was by partaking of his body and blood, to make the sacrifice play, relying on faith and God for their sustenance rather than their own human reasoning.  That’s why it was impossible for the Rich Young Ruler to attain eternal life—he was relying on his own goodness to save him.

Truth in Symbolism

It is interesting what freaked out the crowd in Jesus day also is a bridge too far with many who profess to be Christian:

Then Jesus declared, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.

(John 6:35 NIV)

And he doubles down when the audience begins to grumble:

Jesus said to them, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them.

(John 6:53‭-‬56 NIV)

This is what followed:

On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?” Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you? Then what if you see the Son of Man ascend to where he was before! The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit and life. Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him. He went on to say, “This is why I told you that no one can come to me unless the Father has enabled them.” From this time many of his disciples turned back and no longer followed him.

(John 6:60‭-‬66 NIV)

This was a rejection of materialism.  He was pointing to something mystical, something that transcended their understanding of reality, their version of the universe and thus they fled from him.  It is also very interesting that the coming betrayal of one of the twelve is mentioned by Jesus in this context, that perhaps this is where Judas Iscariot became disillusioned?

My own Anabaptist religious roots, given the Zwinglian influence, is very agnostic as far as the Mystical Supper.  While being strict fundamentalists otherwise, like insistence on a ‘literal’ interpretation of the Creation narrative, in the book of Genesis, they will deny the substance of the words that Jesus said (above) that caused so many to fall away from Him.  To them being a “follower of Jesus” takes a very practical turn and too practical in that it ignores the mystical in favor of the rational.

But, if one believes that Jesus actually walked on water or really turned water into wine, why would they ever question (or try to reinterpret) when he says “this is my body” and claim it means something other than what he said?

The thing is, yes, there is a practical, even a humanist, component to Christianity and yet it all must be in this context of Communion with God or it is only human effort.  And, to go a step further, no, it is not all about barn raising practicality either, it is about truth in worship.  We don’t do what we do in a spirit of utopian idealism, we do it because we believe their is a substance of bread, a bread of heaven, greater than what we can sense with our taste buds.

Truth in Action

There are many who are into the pageantry of religion, wearing the ‘right’ colors or cut according to their tradition, yet not willing to live out the actual substance of faith and Communion.  Yes, the Orthodox understand that Christianity centers on the mystical, that there is no spiritual life outside of partaking of the body and blood of Christ.  Still, it is a denial of Christ, and not true mysticism, when the rituals are not a reflection of real love of our family:

What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them? Suppose a brother or a sister is without clothes and daily food. If one of you says to them, “Go in peace; keep warm and well fed,” but does nothing about their physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead.

(James 2:14‭-‬17 NIV)

The book of James was inconvenient for Martin Luther and also for all of those who would rather keep their religion between them, their own understanding of a book, and God.

But the truth is not about our own personal knowledge or judgment.  Judas could quote the words of Jesus as good as any of the other disciples.  And yet it takes more than our understanding a set of propositions or a mental exercise.  As Jesus said, “where two or three gather in my name, there am I with them.”  That is where the truth is, in our coming together, in our loving each other as Christ first loved us:

Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another. No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.

(1 John 4:7‭-‬12 NIV)

In the parables Jesus told, in the accounts of the ministry of Jesus, there is truth.  Also, in our partaking in the mysteries of the Church, in our Communion together as the body of believers, there is truth.  But the truth that us most significant, and the only real Christian apologetic there is, is the truth of our love for each other.  That is the truth of Christ Jesus, who came in the flesh to demonstrate the love of God.

The Rise of the Christian Influencer

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The man had charisma.  He wore a swanky grey sport coat and a shiny pair of quality brown dress shoes, that all went along with his well-manicured hair.  He stood out in this crowd of mostly Amish gathered for the seminar. 

I tend not to pay for such things.  I have a knack for learning through non-conventional means, namely running into walls until I get to the correct answer, and have also learned quite a bit from observation.  My own ticket had been provided by my company and I was there with the rest of the office staff to hear what this life coaching speaker had to say about customer service and listening. 

The content was good.  It seemed worthwhile advice for those seeking to improve their customer experience and grow their business.  However, I kept thinking about the Christian themes mixed into his message.  This son of a missionary did not preach a sermon nor did he mention the Gospel of Jesus Christ.  Still, there was definitely an attempt to relate to the audience at a level of their religious values.

This sort of thing, good or bad, seems like the latest development in Christian missions.  In times past, the church was the church, those ordained and sent were more open about their underlying goals, urging repent and be baptized, and those personally profiting off the message were condemned:

“Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as those sent from God.”

(2 Corinthians 2:17 NIV)

Now, the man before us, he represented a non-profit entity and was giving advice that pertained to sales and serving customers.  Still, he did reference Scripture amongst his quotes of self-improvement gurus and even used the phrase “word of God” at one point in his presentation.  He would use our familiarity with the “good book” to bolster his claims and even shared some theological perspective. 

Again, I have no problem with this man nor the particular presentation.  In the business world this kind of consulting and advice is likely key to reaching the next level of sales and I’m sure we will do many of the things that he recommended.

However, what did stand out, and is the reason for writing this blog, is this trend towards a mission of influence rather than open proclaiming of the Gospel and, in many ways, I was at the forefront of this evolution.  My blogs, often a mix of theology, philosophy, and personal observation, is not openly declared as a Christian mission.  Still, I have used this media, and my understanding of Scripture, to do pretty much the same thing (minus the monetization) of this life coach of Anabaptist background.

So here’s some thoughts…

Where Did It All Begin?

The church has always had influential men and inspiring women.  Some rose in prominence, even have their writings and stories recorded in the canon of Scripture for our benefit.  The Orthodox have many noteworthy figures, Early Church Fathers, including St John Chrysostom, the archbishop of Constantinople, a man who took on the abuses of ecclesiastical and political authorities of his own time, and whose Divine Liturgy we celebrate to this very day, his name means “golden-mouthed” in Greek and he definitely had a way with words to match the description.

However, those in Scripture, as well as St John Chrysostom, were themselves all under the authority and guidance of the other Christians.  They were also very open about their mission.  They were unabashed preachers of the Gospel of Jesus Christ.  They weren’t your life coach using Christian themes to decorate a business oriented daylong consulting session for $150 a head.  St Paul may have made tents to support himself and his ministry, yet I’m not sure that he sold them using Christian themes.  Just saying.  His ministry was ministry and business was business.

But there is a sort of murkiness to many modern day efforts, where they aren’t part of the church per se nor even announcing themselves as a ministry, and it is by design.  So how did we get here?

The starting point of the current Western paradigm is obviously the Protestant schism with the leadership in Rome.  The intention of Martin Luther, ordained by the Roman Catholic Church, was not to start a denomination.  He wanted reforms and had good reason for his critiques.  And yet his written protests quickly became a catalyst, many took things much further than he had ever intended and we have the multitude of denominations as his most significant accomplishment.

Still, despite this, the church, even or especially with those of the radical reformation, remained a collection of individuals with accountability to each other.  Sure, the Anabaptists were more localized, led by shared statements of faith and collectively agreed upon congregational rules rather than by a hierarchical structure, but it was never every-man-for-himself or a free-for-all.  Those who spoke were ordained by various means, not simply a man full of his own ideas and finding a following.

The turning point? 

I think around the turn of the last century represents a shift.  The whole tent revival circuit, where a dynamic speaker, an Evangelist, would get up in front of the crowd and wow the audience with his polished salvation message.  Many were sold the Gospel in this manner, walked the sawdust trail, the circus would eventually leave town and life would go back to normal or the new normal, I suppose?

The next stage in development was the parachurch missionary organization.  By parachurch, these organizations are run seperately from the denomination, are often subject only to their own board members, and seek funding for themselves.  Basically, any ambitious person, with some natural musical or speaking talent, interested in travel, can start a prison ministry, missionary training institute or what have you, and only with as much ties to the existing church structure as they want.  All one must do is set up their nonprofit, find investors, buy the bus and be on their way to preach the word as their adoring wife glows beside them.

Yet, as all things, the traveling Evangelist and other obvious Christian missionary efforts, including openly Christian contemporary artists, have become tired old tropes.  The in your face presentation, the lack of follow-up or one-dimensionality of the presentation, the realization that the novelty had worn off of the original form, the scams and scandals, has led to a third wave of influencer and that’s the one that doesn’t even announce the Christian intentions at all.

Sometimes this lack of openly expressed intention is to avoid legal prohibition.  For example, teaching English in Asian countries that would not otherwise invite Christian missionaries.  Other times it is to add a practical element, after preaching and charities failed to help solve many underlying conditions, which gave rise to micro-lending groups.  Sometimes this repackaging is to sell the mission itself as something exciting, an adventure rather than some kind of dull service opportunity, and part of an effort to make Christianity relevant to the next generation.

After watching the presentation the other day, I suggested to a left-leaning Mennonite friend that we go on tour together for sake of racial reconciliation and healing.  Why not?  I think I could probably work the crowd, with a little practice, and definitely believe in the cause, could leading faith-related seminars be my calling too?

In theory this cause-oriented Christian influencer thing seems great.  We can have sportsman’s banquets, business seminars, and TED Talk the unsuspecting heathens (or even the more traditional religious types) with a flashy Powerpoint presentation, funny stories and down to earthiness.  And yet, this does seem to get things out of order, it puts values first and repentance second. 

More troubling, from the Evangelist of the past century, to parachurch missionary organization of the past decades, to the influencers of the present, the distance between the activity and actual purpose has grown.  The Evangelist preached without providing adequately in discipleship.  The missionary went without being sent or accountable to the church.  And the motivational speaker, while referencing the Bible, never announced a Christian intention.  And it makes me wonder, how far can we detach values or ministries from the Church, and cause of Christ, before it becomes entirely self-interested and divorced from Christ?

At what point is it all just a moneymaking scheme, devoid of actual spiritual substance?

I mean, we’ve all seen it, the shyster, the con man, the ministry with a board of directors full of families and “yes man” friends, the Televangelist, the guy selling a product, an ideology, a Ponzi scheme.  There is sometimes a very fine line between the less scrupulous, eyebrow raising efforts, and the more accepted manifestations.  Are we some day going to have Christian pornography, subtle Christian themes, maybe an actor pick up a Bible and read a passage before the main event, to hopefully plant that seed of influence? 

Where does it end?

The Rise and Fall of the Christian Influencer

David Ramsey, James Dobson, Ravi Zacharias, Ken Ham, and Bill Gothard are familiar names in conservative Mennonite circles.  Ramsey with his financial advice, Dobson with his focus on the culture war, Zacharias with his appeals to reason, Ham for his fundamentalist theme park and Gothard an earlier version of life coaching seminars.  The point of all of these men, at least as expressed, was to advise, consult and influence.  They are all men who took aspects of their religious values and turned it into an enterprise.

None of the men above represent a church denomination.  They rely on selling merch, the loyal support of people like you and donations to expand their reach.  They have built ministry campuses, a literal ark in the state of Kentucky, a few massage parlors here and there, and are only accountable to their own ministry boards.  Usually the focus, at least initially, is around one illustrious character, a strong personality, who is too often surrounded by the cult he has created rather than those who will challenge.

There now seems like a parachurch organization for every niche.  The list of bloggers, authors, evangelists, producers of all sorts, continues to grow and especially now in the age of social media.  It costs me nothing but time to set up my account on WordPress and start spewing out my perspectives.  Perhaps, if I were a bit more ambitious, I would write a book, do a book tour, and eventually be at your Lady’s Tea event sharing what I learned about life and love from the book of Ecclesiastes.   Book your reservations now as available slots are filling fast!

But the parachurch is the downfall of the church.  Too often these ‘ministries’ have come at the expense of the local body of believers, submitting and serving each other in love.  Too often it is something guided more by the spirit of Diotrephes, wanting things our own way and seeking those who agree, rather than by Christ.  That is why we have seen a growing number of scandals come to light, of leaders forced to resign by outside pressure or disgraced after death for their hidden sinful deeds.  I know, speaking for myself, it is too easy for me to shun deeper involvement in the actual church because it is difficult, not determined by my feelings of inspiration, and this is something that must be repented.

Jesus was willing to serve, but he didn’t determine the cross he was required to carry and, instead, submitted to the will of the Father.  The disciples, and St Paul, likewise, were not Lone Rangers, doing it their own way, without accountability or oversight.  Those with gifts aren’t to use those gifts to serve themselves or build their own empires.  They were sent and commissioned by the church, under the umbrella of those ordained to lead, and not independent contractors pursuing their own pet causes.

The Christian life is not about values, certainly not about self-promotion or having the right program either, but is about our Communion together with other believers, both past and present, and with Christ.  From that, the Holy Spirit, from our accountability to each other, our true obedience, transformation will come from inside out and love will flow out to change the world.  The values and culture coming from that rather than taught at seminars, religious institutions or Bible schools.

We don’t need more influencers.  We don’t need more parachurch organizations or a return to tent revival meetings either.  Many of these things are mere human efforts that will ultimately fail.  What we really need is the body of Christ, to partake and participate together in the life of the one true Church. 

The Rationalist’s Delusion and the Most Fundamental Problem of Fundamentalism

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Those born into decent homes and immersed in a particular ideology have no reason to question what they’ve been taught. I was no exception in this regard, as one raised in a functional Mennonite home, and had believed the whole “we-aren’t-perfect-but-are-better-than-the-alternatives” (a self-congratulatory mantra repeated when anything bad comes up as to prevent a full examination of our fundamental assumptions) until that paradigm became untenable for me.

This assumption of being right in our foundation, even if the details are not quite right, is not only something true of Mennonites. No, it is a feature of those indoctrinated into religious systems or political ideologies of all types. The college educated ‘progressive’ is not any more free of bias than the average Amishman—both reflect the cultural institutions that created them and, if anything, the ‘smarter’ of the two is likely more subject to bias than the humbler or that is what the current research indicates. At very least, nobody is completely free of bias and oftentimes our most base assumptions are the most difficult to honestly examine—most difficult because we have so much invested in them emotionally or otherwise.

My ‘Rational’ Foundation

Of these foundational assumptions, in Western culture there is one assumption that stands out above the rest and produces the strongest reactions when challenged. It is an assumption that is especially hard to root out of the most intelligent and knowledgeable people. It is a sincerely held belief about the nature of reality that is so prevalent that it underlies the most secular ‘progressive’ or religiously conservative and fundamentalist thinking of our times—from those espousing climate change and those pushing flat-earth theories, both share this same underlying assumption in common.

This assumption being the idea that we (either individually or as humanity collectively) are rational creatures, able to determine truth for ourselves and can essentially save ourselves through our capacity for logic and reason.

If you would have asked me, as a Mennonite, what my foundation was I would have likely answered by saying, “Jesus Christ, of course!” That, after all, is the theologically correct answer to give, something easily reference in the Bible, and a reasonable conclusion based on the available evidence, right? Of course, as an adherent to Anabaptist “believer’s baptism” and Arminianism, I would insist that my church membership was a choice. It couldn’t be any other way, could it? I mean, it couldn’t possibly have been because I was raised in a Mennonite home, born in a nation where most people identified as Christian and was fully immersed in a culture where even non-believers affirm Christian values, right?

Nah, it had to be my own careful consideration of the evidence that led to an inevitable conclusion and from that I made a rational choice to believe that man, born two millennia ago in some Palestinian backwater to a teenage virgin mother, who was actually the creator of the entire universe, allowed himself to be brutally murdered, offering himself as a means to spare us from his own wrath and then, according to those most invested in his teachings, rose from the dead and that not believing this is a one way ticket to eternal torment.

And I believe all this for reasons… [Insert circular reasoning here]

Hmm…

When Christian apologetics fail to provide satisfactory answers, which they inevitably do for anyone beyond the intellect of an adolescent, those steeped in rationalism must either abandon the enterprise of faith entirely or live in denial and ignore the cognitive dissonance.

For example, there is no way to prove the resurrection account in Scripture through rational scientific means, it is completely irrational and yet the entire Gospel of Jesus Christ rests on this miraculous event being true. How does one reconcile such an extraordinary claim with science? By a reasonable standard this is impossible to believe, right?

Is Christianity Rational?

Some, like St Thomas, who would not believe until he saw the risen Christ in the flesh, doubt until they have personal experience and thus choose what is entirely rational. Many others, however, are content to compartmentalize, they partition the miraculous to another time and place (to history or the future) and try to have things both ways.

Truth be told, the resurrection of the dead is not a rational proposition and never will be, it is logically, reasonably and scientifically impossible and thus is, by definition, totally irrational. There is nothing rational about the central premise of Christianity, where a man who is actually God’s son is born of a virgin woman to save the world from sin, and you did not acquire this belief through rational means either. No, according to Scripture, the means used are irrational in terms of material reality and from a normal human logical perspective.

Faith, according to Jesus in his conversation with Nicodemus, originates from an immaterial spiritual source and does not follow our own rules of logic and reason:

Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!” Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.” “How can this be?” Nicodemus asked. “You are Israel’s teacher,” said Jesus, “and do you not understand these things? Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? (John 3:3‭-‬12 NIV)

Nicodemus is being entirely rational and rightly perplexed. Jesus presents a riddle, he tells Nicodemus he “must be born again” (in reference to a spiritual second birth) but then tells him the Spirit is like the wind and goes wherever it pleases. However, earlier in the passage Jesus does tie the work of the Spirit to being “born of water” or Baptism.

So, does entering the kingdom start as something rational—as the product of a human choice to believe something they’ve been told—or does it originate from a source inexplicable as the wind and as involuntary as our physical birth?

For years I believed what I was taught, that Christianity started as an intellectual acceptance of a particular proposition, that one should recite the “sinner’s prayer” (often in a moment of emotional upheaval) and later, upon their confession of faith, would be Baptized. There was no reason for me to question this indoctrination, it made sense to me, I mean how else does someone change except they make a deliberate choice? And how else do we make a choice besides through the faculties of logic and reason?

Unfortunately for me (and others from my fundamentalist/Evangelical background), that’s not what the Gospels tell us. For example, when Peter reveals the identity of Jesus as “the Messiah, the Son of the living God” he is told directly, “this was not revealed to you by flesh and blood, but by my Father in heaven.” (Matt. 16:16‭-‬17) If the true identity of Jesus was revealed to Peter through normal or rational means, why do we expect anything different for ourselves?

Or, explain why the unborn John the Baptist “leaped” in the womb when his mother Elizabeth first encountered Mary who held the incarnate Logos within her own body as we read at the beginning of St Luke’s Gospel—Was that response a rational choice, this leap of joy due to John’s careful study of the available evidence and coming to a reasonable conclusion? Of course not! The unborn do not have the freedom or cognitive ability to weigh the evidence and make a rational choice.

This assumption that Christian faith is something of rational origin simply does not comport with what we see recorded in Scripture nor does the idea that conversion is the product of an adult choice to believe. It goes completely contrary to what Jesus said about those who would and would not enter the kingdom:

Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it. (Luke 18:16; NIV)

We believe we are motivated through rational means of the mind, that is a foundational assumption of modern thought, and have turned Christianity into something it was never intended to be: merely an intellectual proposition. But this is wrong, the human mind is never described as the prime mover, the choice to follow Jesus is never said to be an adult decision or even something born of human will. Yes, certainly we are to participants in our own salvation or St Paul would not urge Christians to “work out” their salvation with due seriousness in Philippians 2:12, but there is something about it all that goes beyond all human rationality and this is a truth not hidden in Scripture.

A Fundamentally Flawed Perspective of Faith

Many Protestant fundamentalists seem to see themselves as a fusion of rationality with faith, they paint themselves as objective and their religion as something a reasonable person should accept but are neither rational nor faithful. No, they are compromised and inconsistent. They do not strictly follow the scientific method, having arrived at their conclusions well in advance of their studies, nor are they faithful for trying to prove something beyond the realm of science with their extra-Biblical theories. They show, with their actions, that they do not actually comprehend science or the rational nor do they truly accept spiritual and supernatural things.

Fundamentalism is, in essence, the bastard child of modernism and the Protestant religion. Both modernism and fundamentalism are products of the Enlightenment and Age of Reason (so-called) that arose from Roman Catholic Scholasticism. And this Scholasticism, much like modern Protestant fundamentalism, started as a means of “articulating and defending dogma in an increasingly pluralistic context” or, in other words, is an appeal to a person’s intellect and mind rather than their heart or soul. It has since developed into what amounts to a denial of the latter things that becomes completely absurd in the Christian context.

While there is little doubt that the turn towards science and reason has led to the development of technology and understanding of the physical world, we can be thankful for modern medicine based in experimentation for extending our life, this shift has done absolutely nothing for spiritual well-being or our pre-rational human needs. A gaze into the night sky through a telescope, for example, could be awe-inspiring and yet it can’t answer those existential questions of meaning and purpose. And, unfortunately, rather than stick to the means of love or the “greater things” that Jesus promised to the faithful, fundamentalists try to compete (albeit fail miserably) with their secular counterparts in the realm of science and reason.

Fundamentalists, as Protestants, have put all of their eggs in the Bible basket and also—as knee-jerk conservatives—cling to an untenable version of literalism that puts their religious dogma in direct conflict with modern scientific observation. But, as an end around to their paradigm being made obsolete, they turn to pseudoscience and apologetics that barely keep their own children let alone convince anyone outside of their circles. They have no choice, they’ve painted themselves into a corner, they believe that the Bible must be completely reliable, but in the same way as a scientific textbook rather than reliable for spiritual truths, and try to rationalize around the many obvious problems with that perspective.

Meanwhile, while insisting on a young Earth and six days literal days of Creation despite the mountain evidence to the contrary, these same fundamentalists become dismissive when speaking of things like sacraments. This, unfortunately, is a tradition that dates back around five hundred years to a man named Huldrych Zwingli and others who with him lowered the status of such things as Baptism and Communion to mere symbols—reasoning that things of spiritual import originate in the mind, as intellectual acceptance, and with this completely reasoned away possibilities beyond their rational capabilities.

The difference between a fundamentalist and an irreligious secularist is that one has taken their logic the full way to a reasonable conclusion while the other thinks they can have it both ways—accepting the irrational over the rational when it suits them and their personal agenda. Then, simultaneously, rejecting what they cannot comprehend, like their secular counterparts, simply because it goes against their own experience and cannot be scientifically proven. They take Jesus literally only when it is convenient for them or when it makes sense them from their own rational perspective and then reject literalism when it goes against their own religious indoctrination.

Here are some cases to consider…

1) What Saves, Preaching or Baptism?

While writing this blog I ran across an article, “The Sacrament of Preaching,” that addressed a glaring blindspot of many in the Protestant fundamentalist world, and amongst Revivalists and Evangelicals in particular, and it shows in what is emphasized in their tradition. In the church that I grew up in, for example, the order of the service centered on the preaching, often an affair intended to provoke, guilt-trip or convict. There’s a reason why Evangelical churches tend to have venues like lecture halls and that’s because preaching, an appeal to the mind or emotions, is perceived as the primary means of bringing salvation to the lost.

There is little doubt that preaching the Gospel of Jesus Christ is important.

After all, didn’t St Paul tell us as much?

How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? (Romans 10:14 NIV)

Yet that passage is in the context of a lament about those who have heard and yet did not accept the message of the Gospel, here is that missing context:

But not all the Israelites accepted the good news. For Isaiah says, “Lord, who has believed our message?” Consequently, faith comes from hearing the message, and the message is heard through the word about Christ. But I ask: Did they not hear? Of course they did: “Their voice has gone out into all the earth, their words to the ends of the world.” Again I ask: Did Israel not understand? First, Moses says, “I will make you envious by those who are not a nation; I will make you angry by a nation that has no understanding.” And Isaiah boldly says, “I was found by those who did not seek me; I revealed myself to those who did not ask for me.” But concerning Israel he says, “All day long I have held out my hands to a disobedient and obstinate people.” I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject his people, whom he foreknew. Don’t you know what Scripture says in the passage about Elijah—how he appealed to God against Israel: “Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me”? And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.” So too, at the present time there is a remnant chosen by grace. And if by grace, then it cannot be based on works; if it were, grace would no longer be grace. What then? What the people of Israel sought so earnestly they did not obtain. The elect among them did, but the others were hardened, as it is written: “God gave them a spirit of stupor, eyes that could not see and ears that could not hear, to this very day.” (Romans 10:16-21,11:1‭-‬8 NIV)

If preaching saved in and of itself, then why didn’t the people who heard simply believe? Why did others, according to the quote of Isaiah in the passage above, believe through revelation despite not seeking it and never having been preached to?

St Paul makes it clear that it is only through the grace of God, not by preaching or through human understanding, that anyone is saved.

It is a rationalist’s delusion that preaching is the only way that someone can possibly be saved. Unfortunately, that is an idea that has been pounded into Protestant heads for centuries now and this comes at the expense of the other means of grace used by God and described in Scripture. In fact, many ‘great’ Revivalist preachers, in contradiction to Scripture and the reality that preaching is as physical a means as any other sacrament, basically mocked the idea that anything besides means of the mind could bring someone to salvation.

But it is St Peter whom they mock, who clearly likens Baptism to the waters surrounding Noah’s ark in 1 Peter 3:21, “this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God.” Like king Naaman having to dip in the river Jordan seven times to be healed, we are also told that Baptism washes sins away, brings forgiveness and new life (Acts 2:38, 22:16, Col. 2:11-12), which is to make these acts as much of a means of salvation as accepting the words spoken by a man about Jesus Christ.

Part of the problem here is the soteriology of fundamentalist “Evangelicals” who typically portray salvation as a once and done event. This confusion is the result of salvation being thought of something in the future only, as in salvation from death, and not also salvation from sin in the present. But Scripture describes salvation both in terms of having been saved (Titus 3:4-5), also in being saved (2 Cor. 2:15) and will be saved (Rom 5:9-10) which suggests something a little different from the “born again” sinner’s prayer form of salvation preached by some.

In other words, our salvation is not this moment or that experience, our salvation is rather a continuing work of God’s grace that comes to us through preaching, revelation, Baptism, the prayers of the faithful, and the many other ways that the work of the Holy Spirit is made manifest. In a sense, nobody is saved through the visible means themselves, nevertheless, these things are the necessary physical expressions of the spiritual work of grace and thus inseparable. Yes, the prime mover is always God and yet there is always evidence of this moving in hearts that takes physical form.

2) Communion, True Presence or Mere Symbolism?

It is very strange, a year or so ago a fundamentalist friend, a sort of logically minded sort, got very emotional and angry when I refused to back down from taking Jesus at his word. Mind you, as far as I know, this is a man who would not question Ken Ham’s interpretation of the Genesis account nor the resurrection of the dead and yet ended up blocking me for suggesting that the words of Jesus could be understood without needing to be rationalized away their literal meaning or any additional explanation.

The discussion was about partaking of the body and blood of Jesus Christ (or Holy Communion) and how this was one of the sacraments downplayed and reinvented as ordinances by Anabaptists under the Zwinglian influence. But the curious part was how a rationally minded guy would get so emotionally bent out of shape over simply taking Jesus at face value or as a child would. He insisted, despite Biblical description completely to contrary to his position, that there was no sacramental value to Holy Communion, that it was merely symbolic and to say otherwise was ridiculous. In his mind, Jesus had to be speaking metaphorically and there was no convincing him otherwise.

This is what Jesus said:

I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.” Then the Jews began to argue sharply among themselves, “How can this man give us his flesh to eat?” Jesus said to them, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.” He said this while teaching in the synagogue in Capernaum. On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?” Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you? Then what if you see the Son of Man ascend to where he was before! The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit and life. Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him. He went on to say, “This is why I told you that no one can come to me unless the Father has enabled them.” From this time many of his disciples turned back and no longer followed him. “You do not want to leave too, do you?” Jesus asked the Twelve. (John 6:51‭-‬67 NIV)

Many of the rational folks in the crowd evidently had enough hearing Jesus double-down on this bizarre-sounding claim. Had Jesus been speaking figuratively why would he have let so many walk away without stopping them and saying with a chuckle, “Oh, you guys think I’m being literal! Come on now, it’s all just a big metaphor!” But Jesus did not. When the eyebrows raised and murmurs began, he repeated himself all the more emphatically and lets the chips fall as they may rather than back down from this “hard teaching” and, rather than explain his words as being anything but literal. he even asked the disciples if they were going to abandon him as well.

If it weren’t clear enough in John, this is the account of the “Last Supper” and first partaking of Holy Communion:

While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take and eat; this is my body.” Then he took a cup, and when he had given thanks, he gave it to them, saying, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom.” (Matthew 26:29 NIV)

Is this mere symbolism?

Again, the words do not hint to metaphor. No, they are words of substance as much as his command, “Lazarus, come forth!” was received by dead flesh causing it to reanimate and Lazarus to be resurrected. I mean, if you can’t take Jesus at his word as far as his body and blood, why believe that God could speak anything into existence—let alone literally form mankind out of dust as is claimed in the Genesis creation narrative?

From a perspective of human logic and understanding, one of those events is no more rational than the others, a rotting corpse does not come back to life, our flesh is not the same as dust, and bread is bread is bread. Again, there is nothing rational about the claims foundational to Christianity and it is rather odd that anyone would insist otherwise. I mean, at very least, one might want to consider the serious physical and spiritual consequences of partaking casually of what is supposedly only a symbol:

So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. Everyone ought to examine themselves before they eat of the bread and drink from the cup. For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves. That is why many among you are weak and sick, and a number of you have fallen asleep. (1 Corinthians 11:27‭-‬30 NIV)

It is interesting that many from my own Protestant roots take the first half of that chapter concerning the veiling of women quite literally, not once expressing doubt of the spiritual significance of a piece of cloth being draped on a woman’s head, and then have their eyes glaze over when the mystical significance of Holy Communion is discussed in the latter part of the chapter quoted above. You would think that the same sects that require women to cover their heads all of their waking hours would want to partake of the body and blood more than once or twice a year, and yet they strain on one while swallowing the other.

Anyhow, is it any wonder we are weak and not seeing the promises of “greater things” (John 14:12) fulfilled in us when we are too ‘rational’ to take Jesus seriously about his own body and blood?

Rational or Faithful, the Choice is Yours!

Obviously, we are given an ability to use logic and reason. We should not waste or neglect this rational ability in the name of faith either. However, it would be wise to realize the limits of our rationality and at least entertain the possibility that there are things of true substance beyond what our minds are able to comprehend. One may want to consider that God, being God, does not need to be rational according to our own rules.

In fact, even for a complete non-believer, at the edge of reality as we know it there is a realm where things do not act accordingly to our rational intuitions based in time and space. For those who have gone down the rabbit hole of Quantum Mechanics, it is quite clear that matter does not behave in the manner would expect it to and becomes irrational from a normal human perspective. The discoveries of the past century have basically turned the concreteness of the physical world, as we know it, into a mere wave of probabilities and a place where particles may very well pop into and out of existence.

So, in short, this is absolutely the wrong time in history to double down on rationalism at the expense of transcending spiritual truth. This idea that things must make rational sense, from a human perspective, is to undermine the very substance that faith rests on, one committed to that might as well end the farce and go the full way to denying everything outside of the realm of material science. However, a person who goes that route is truly only lacking in the humility to know their own limitations. Your inability to wrap your head around something does not make it any less true.

In a time when secular scientists are even beginning to see the end of their own abilities to comprehend, many fundamentalists are still stuck in a watered down modernist paradigm they’ve inherited and rely on a horribly convoluted/inconsistent/selective rationalism rather than simply accept Jesus at his word. In their insistence on their fundamentals and understanding of things, they are like one who has traded his birthright for a bowl of stew—are you still stuck in a rationalist’s delusion, unknowingly governed by emotions or confirmation bias, and missing out on true spiritual sustenance?