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Greg Carey 9/21/20 Greg Carey 9/21/20

Resist Nihilism

“It’s all a matter of opinion, right?”

Try this line in a biblical studies classroom if you’ve never witnessed spontaneous combustion. It will set the professor’s hair on fire. This is a repeatable experiment. I hope my students aren’t reading.

I hope Dr. Eric Barreto’s are.

When someone says, “It’s all a matter of opinion,” conversation stops. If it’s all a matter of opinion, evidence doesn’t matter. Reason doesn’t matter. There’s no point in listening to one another. We might as well give up.

We resort to “It’s all a matter of opinion” when facts make us uncomfortable.

Students use it when course content stretches their faith. In the Covid-19 age, people use it when the demands of safety threaten our businesses and when we want social interaction. We trot out “It’s all a matter of opinion” to wiggle out of tight spaces.

Danger alert: “It’s all a matter of opinion” is nihilism in action. And nihilism is deadly.

Discernment is healthy. We have strong theological reasons to be skeptical of our values, our assumptions, and our capacity to know the truth. Jesus warned the Sadducees, “You know neither the scriptures nor the power of God” (Matthew 12:24). We’re in the same boat. Our perceptions are limited. Moreover, our perceptions are clouded by sin. It’s like we’re looking into a distorted mirror, dimly lit (I Corinthians 13:9).

We must also confess, most important things do involve opinion. This is true for theology, ethics, biblical interpretation, and even history. Experts disagree. One reason we can’t find common ground on the Covid-19 pandemic is that science involves opinion: the experts’ opinions have changed as research expands. That’s confusing for all of us.

But cynical people, many of them extremely well paid, are at work to promote nihilism in our society. They want us to give up on the distinctions between true and false, between right and wrong.

“Some people say.”
“Many people do that.”
”The experts have been wrong before.”
“The science is unclear.”

These are wolves in wolves’ clothing. Wolves wear fine dresses and suits.

The wolves want us to give up on truth: What can we really know, anyway? They would have us set aside ethics: It’s all relative, isn’t it? They deny the possibility of dignity: Look at those sorry dogs over there. Even beauty means nothing to them: smells like money.

The wolves sure don’t want us looking out for one another, fostering the common good: It’s survival of the fittest, baby. Dog eats dog.

Jesus, the Good Shepherd, guards us from the wolves. And he demands that we too protect the vulnerable: “Guard my sheep” (John 21:16). Wise as serpents and harmless as doves, we do not abandon integrity.

Now, biblical authors love tricksters. Jacob wears animal fur to trick his father into mistaking him for Esau. Tamar disguises herself as a prostitute, then holds to Judah’s ring and staff as security. Jael allows Sisera into her tent, gives him milk and a blankie.

But another thread runs through scripture. Integrity. Proverbs instructs, “Truthful lips endure forever, but a lying tongue lasts only a moment.” (12:19,). Jesus expects his disciples to speak a direct yes or no, no frills (Matthew 5:37). Paul insists on the integrity of his communication (I Corinthians 4:2). Revelation acknowledges disciples who bear the testimony of Jesus, no matter what the cost (12:11).

Educational psychologists have identified a common pattern among college students. College introduces them to diverse and conflicting points of view and to problems that haven’t been resolved. A natural reaction is to embrace relativism: “It’s all a matter of opinion.” Hopefully, students remember the lessons of relativism. There really are diverse perspectives, and they do have value. But then they learn to embrace commitment in the face of complexity. Some answers are better than others. Some are just wrong. Evidence counts. And the truth does matter.

For those of us in the United States, the next few weeks will bring a blizzard of bull. Followers of Jesus will not be deterred. Our calling is to foster truth, grace, dignity, and beauty in the midst of confusion. In so doing, we can contribute to the healing of a broken culture.

Greg Carey

Greg Carey is Professor of New Testament at Lancaster Theological Seminary and an active layperson in the United Church of Christ. His books include studies of apocalyptic literature, the parables, the Gospel of Luke, and the ethics of biblical interpretation. His most recent books are *Stories Jesus Told: How to Read a Parable* and *Using Our Outside Voice: Public Biblical Interpretation.* In addition to serving on multiple editorial boards, Greg chairs the Professional Conduct Committee of the Society of Biblical Literature and serves on the Leadership Team of the Open and Affirming Coalition of the United Church of Christ.
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As an ecumenical and inclusive ministry of St. Andrew Lutheran Church, the content of each Church Anew blog represents the voice of the individual writer and does not necessarily reflect the position of Church Anew or St. Andrew Lutheran Church on any specific topic.

Ulysses Burley III 8/19/20 Ulysses Burley III 8/19/20

Finding God’s Voice in Pandemic Noise

When I was a child I had a speech impediment. I stuttered profusely, so much so that I was embarrassed to speak and only did so when absolutely necessary.

In the process of not speaking, I became very proficient in listening.

I eventually worked through the stutter and grew to be a relatively strong public speaker, but what I’m most proud of is that in the process of strengthening my speaking abilities, I didn’t lose the excellent listening skills I had developed.

The Greek philosopher Epictetus said, “We have two ears and one mouth so that we can listen twice as much as we speak.” It’s hard to be a good listener if you’re always “running your mouth,” as my aunt used to say. One of my most favorite proverbs, is an Arabic one: “Open your mouth only if what you are going to say is more beautiful than silence.” As people we like to talk a lot more than we listen, when it should probably be the other way around.

Jesus teaches us as much in the familiar story of the Good Shepherd, where listening is a central theme.

More specifically, the recognition of the shepherd's voice by the sheep. Of all the many characters and their characteristics in this parable, Jesus only attributes one characteristic to the sheep alone: their ability to recognize His voice through listening.

In order to identify and respond to a sound, one must first listen. If the link between Jesus and his flock is mediated by recognition of the Master's voice, what does that mean for the kind of spiritual listening involved in responding to Him? Spiritual listening is far more than merely hearing God; spiritual listening is also responding to what is heard.

Furthermore, the way in which we respond is a direct reflection of how we relate to the voice. Indeed, the parable of the Good Shepherd is a story about relationships, and relationships are essential in the listening process. This dynamic can be seen in perhaps the most intimate relationship within humanity, the bond between mother and child.

While some choose to pit science and religion against one another, as both a scientist and person of faith, I’m always exploring the ways in which the two affirm each other.

Medical research reveals that fetuses can identify sounds as early as 30 weeks in-utero. More specifically, fetuses actively listen to the mother’s voice in the last ten weeks of pregnancy. A study was done where 60 women in the final stage of pregnancy were tested, and all the moms’ voices were recorded as they recited a poem out loud. Then the mothers were separated into two groups, where half the fetuses heard the recordings of their own moms, while the other half heard another mother, but not their own.

In both instances, hearing the recitation of the poem caused a change in the baby’s heart rate. However, the heart rate sped up among those babies who heard their own mom’s voice, and slowed down among those who heard a voice other than their mother’s. Doctors explained the acceleration in heart rate is a result of excitement and joy in hearing a voice that’s familiar. Like, “Oh hey, I know who that is!”

On the other hand, deceleration of the heart rate signifies what’s referred to as an “attention mechanism.” That is, the heart beat among fetuses who heard an unfamiliar voice slowed down because they were paying close attention to discern a voice they did not recognize. In other words, they were trying to figure out who was talking because they knew it wasn’t their mom.

As people of faith we can learn a lot from this scientific discovery. What do you feel in your heart when you hear the voice of God or what you think is the voice of God? Does your heart speed up in excitement and joy of hearing a familiar voice? Or does it slow down because your attention mechanism has been activated as a result of hearing a voice unfamiliar and unrecognizable to your spiritual ear?

Has the noise of the last few months distorted the voice of God so much so that it no longer is discernible, or is God’s voice as clear as it’s ever been?

Regardless of where you might fall on the spectrum, there’s no doubt this pandemic has challenged our relationship with ourselves, each other, and God, and therefore likely compromised our spiritual listening skills at a time when so many different voices compete for our attention. Faith and science together affirm one way we can ensure the voices we hear are life-giving as we seek deeper connection with The Creator and each other.

Years ago, a show called American Idol took the country by storm. Who would be the next great vocal talent? Since then many other shows like it have emerged, the most recent show being, “The Voice.” I like The Voice because it is uniquely different from the other shows in that the judges begin with their backs turned toward the contestants, shedding them of all their biases and prejudices and pre-judgements. The judges are blind to the singer’s appearance and must make a decision to turn their chairs around in favor of a singer based only on what they hear. The singer then chooses who they’d like to build a relationship with to compete for the show’s top spot.

We sit in those chairs daily—also judging, with only what we can hear and blind faith. There have been many voices to choose from lately: The president, governors and local leadership, public health officials, employers, school boards, family and friends, faith leaders, church members, and hired hands alike. God can indeed speak through many different voices. At the same time, God has a clear singular voice in the midst of it all. It’s THE VOICE which desires to be in relationship with each and every one of us. We just have to be willing to do away with doubt, to cut out confusion and filter through fear, and turn our chairs around for The Voice of God that always speaks truth; The Voice that delivers comfort; The Voice that drips in mercy and grace.

Everything else is just noise.

Dr. Ulysses Burley III

Dr. Ulysses W. Burley III is the founder of UBtheCURE, LLC – a proprietary consulting company on the intersection of Faith, Health, and Human Rights. Ulysses served as a member of the Executive Committee of the World Council of Churches as well as the United States Presidential Advisory Council on HIV/AIDS (PACHA) under the Obama Administration. He has been recognized by the National Minority Quality Forum as a top 40 under 40 Minority Health Leader for his work in faith and HIV in communities of color and serves on the NMQF Advisory Board. Ulysses is an internationally recognized speaker and award winning writer on topics including faith, HIV/AIDS policy, LGBTQIA, gender and racial justice, food security, and peace in the Middle East. He is a lay leader at St. Stephen’s Evangelical Lutheran Church in Chicago, IL.
Facebook | @UlyssesIII
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Greg Carey 8/18/20 Greg Carey 8/18/20

Liberty! (Gospel, That Is)

Calls for religious liberty have amplified over the past few years. The conversation took place, as everything seems to these days, around the topics of sex and sexuality. Two Supreme Court cases framed it. In Burwell v. Hobby Lobby (2014) a corporation defended its religious conviction that it should not be required to include certain kinds of birth control in their health insurance coverage under the Affordable Care Act. And Masterpiece Cake Shop v. Colorado Civil Rights Commission (2018) that asserted that providing a wedding cake for a gay couple would violate their religious convictions. In both cases the Supreme Court upheld the religious liberty of Christian-owned businesses who qualify under specific conditions.

Nobody wants to hear my opinions on Constitutional matters. As Paul would say, may it not be! Instead of pursuing the constitutional question, let’s examine what freedom means in a Christian context. Let’s think about gospel freedom.

Best I can tell from the New Testament, gospel freedom means a very particular range of things. According to Luke, Jesus inaugurates his ministry by proclaiming emancipation to those who are held captive and releasing those who are oppressed (4:18). Gospel freedom entails liberation from various kinds of suffering, including physical ailments (13:12, 16).

Gospel freedom also entails the power to overcome sin. Jesus promises that sort of freedom to those who abide in his word and thereby know the truth (John 8:31-37). And Paul proclaims that the power of the Holy Spirit frees people from the power of sin, making us free to live righteously (Rom 6:15-23).

There’s lots more to say about gospel freedom than we can discuss in this forum. But I want to foreground a different dimension of gospel freedom, one that runs counter to the language many Christians use today. Paul considers it freedom that Gentile men who follow Jesus need not submit to circumcision. “For freedom Christ has set us free,” he writes (Gal 5:1). But in the same context Paul adds a warning:

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. For the whole law is summed up in a single commandment, “You shall love your neighbor as yourself.” (5:13-14)

Gospel freedom and civic freedom are related, but they are not the same thing. Gospel freedom is the capacity to live for God and for our neighbors.

Gospel freedom is not the privilege to do whatever we may want, even when we think we’re right. Gospel freedom is liberation to do good.

We see this pattern elsewhere in Paul’s letters. Paul could marry and expect the Corinthians to support him and a wife. He has that freedom, but he does not exercise it (1 Cor 9:1-8). Believers may “know” there’s no harm in eating food that’s been offered to one of the gods—but they must never use their liberty in a way that hurts someone else. Even if they think they’re correct (1 Cor 8:9). In all things, Paul appeals to the example of Jesus, who yielded his heavenly identity to live and suffer for others (Phil 2:1-11).

Gospel freedom, then, looks outward, not to one’s own privilege but to the benefit of others.

In contrast, many Christians today understand religious freedom as the absolute ability to live out their convictions. During this coronavirus pandemic, quite a few state governments have banned large indoor gatherings, including religious services. But some Christians have protested that their religious liberty had been curtailed. Nor is it rare to find Christians who refuse to wear masks, claiming they are exercising their freedom—both civil and religious. These Christians do not understand freedom as an opportunity to protect their neighbors.

On Sunday, August 9, the New York Times featured a story, “Christianity Will Have Power,” that examined the loyalty White evangelicals have shown for Donald Trump. No other demographic group supports Trump to the same degree. It’s important to specify White evangelicals because relatively few non-white evangelicals support Trump. The reporter, Elizabeth Dias, attributes the phenomenon to the fear that America is growing increasingly hostile to evangelical Christianity and to White evangelicals’ hope that Donald Trump will stand up for them.

Other experts have identified the same concern. Evangelical historian John Fea likewise attributes a good measure of White evangelical support for Trump to cultural fear. And four years ago the pollster Robert P. Jones penned The End of White Christian America, documenting demographic trends will soon reduce White Christians to less than half the population.

Dias’s story is long, but I noted that the words “free” or “freedom” appear a dozen times in the story. Dias writes on the basis of her travel to small-town Iowa this past spring. The story’s first appeal to freedom comes from a wife and mother whose Christianity is important to her:

The religious part is huge for us, as we see religious freedoms being taken away…. If you don’t believe in homosexuality or something, you lose your business because of it. And that’s a core part of your faith. Whereas I see Trump as defending that. He’s actually made that executive order to put the Bibles back in the public schools. That is something very worrisome and dear to us, our religious freedom.

Another Iowa mom expressed similar concerns. Dias reports:

She said she heard talk of giving freedoms to gay people and members of minority groups. But to her it felt like her freedoms were being taken away. And that she was turning into the minority.

I have opinions about freedom for LGBTQ persons and freedom for racial minorities.
I have opinions about the freedom of Christians.
Most of all, I aspire to live the freedom that pleases God and benefits my neighbors.