One of the most powerful weapons of privilege is the refusal to listen

One of the most powerful weapons of privilege is the refusal to listen

In Australia same-sex marriage is still illegal. But the movement for marriage equality is on a roll. Buoyed by victories in similar countries like Great Britain, Ireland, the USA, Canada and New Zealand, they can smell imminent success, and they want no further debate. They want an act of parliament. Now! They believe they are on the side of history, so have no patience for hearing the case for traditional marriage any more. And this has led some of their more strident activists to try to silence conservative voices. They routinely refer to advocates of retaining traditional marriage as homophobes or bigots. They exert public pressure on businesses to sign on with the marriage equality movement. They cast aspersions on anyone for having had ties to conservative Christian organizations. They’re particularly aggressive in their attacks on the Australian Christian Lobby, who felt forced to gain permission to keep its board members’ names secret on the grounds of “public safety” after sustained abuse. All this has led many Christians to speak of the death of free speech and to refer to those who aren’t interested in their views on marriage equality as bullies. The Anglican archbishop of Sydney recently referred to the same-sex marriage campaign as “narrow-minded, freedom-restricting carping.” “People are beginning to wake up and take notice,” he continued. “They are

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Resurrection NOW!

Resurrection NOW!

“I will cry out like a woman in labor, I will gasp and pant,” declares Yahweh. Isaiah 42:14   It is the stunning announcement that God, groaning like a woman in labor, will soon give birth to new life. It’s an unexpected metaphor for God because in the ancient world no one was more vulnerable than a birthing mother. The instances of death during childbirth were high. Women gave birth in a standing, kneeling or squatting position (probably a combination of these as the birth progressed). In many accounts they are described as squatting or kneeling on brightly painted birthing bricks over a specially dug hole, or they sat on a birthing stool or chair. In the Roman world there were special birthing chairs with a U-shaped hole in the seat and supports for the feet and back. It is believed that well-to-do Jewish women in the later biblical period would have used these too. Like a vulnerable woman in the final stages of labor, God’s silence during Israel’s defeat and captivity had been taken for powerlessness. But God’s seeming absence wasn’t weakness. It was gestation. Now, Yahweh will cry out as if in labor, birthing a new future for them. In fact, while a woman might be at greater risk during labor, her apparent helplessness shouldn’t be taken as

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Mission is a lot like midwifery

Mission is a lot like midwifery

Joseph Campbell once said, “If you want to change the world, change the metaphor.” Maybe if you want to change the church you should change the metaphors you use to describe it too. You’re probably familiar with the church’s use of militaristic imagery to describe its role in the world. This has often been expressed in the vocabulary of aggression, conquest, crusade, advance parties, and beach-heads. Church leaders often see nothing incongruous in using the language of military campaigns to describe their role of sharing Jesus with the world. At a time when the dominant evangelical tone seems arrogant, angry, or afraid (or all three), maybe now more than ever we need a different lens by which to view the church. Maybe we need a more life-giving metaphor. Why not try this metaphor on for size: the church is a midwife to the delivery of the world God is birthing. Stay with me. Isaiah 42:14 refers to God groaning like a woman in labor. And in Numbers 11:12, as the Israelites complain of only having manna to eat in the wilderness, Moses says to God with an almost sarcastic inflection, “Did I give birth to these people? Did I bring them into the world? Why did you tell me to carry them in my arms like a mother carries a

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Maybe it’s time to drop the “Christian fiction” genre altogether

Maybe it’s time to drop the “Christian fiction” genre altogether

With all the hullabaloo about the film version of The Shack I find it amusing to read reviews questioning whether the film (and by extension, the book) teaches biblical truth. Twenty years ago, Christians had no problem suggesting that Neo in The Matrix was a Christ figure, and that popping that red pill to see how deep the rabbit hole goes was a metaphor for Christian conversion. Fifteen years ago, preachers were happy to pepper their sermons with references to the Lord of the Rings film series. And even though Mel Gibson’s The Passion of the Christ was based in part on devotional works like the Friday of Sorrows and the reputed Marian apparitions attributed to Blessed Anne Catherine Emmerich, Protestants happily hosted film nights and encouraged their members to bring their friends along to see it. So why is The Shack being viewed so suspiciously? Presumably because it’s been cursed with the classification as a “Christian novel” in a way that, say, The Lion, the Witch and the Wardrobe wasn’t. C.S. Lewis was a devoted Christian and his Narnia books (and subsequent films) were embraced by Christians as presenting biblical themes, with Aslan becoming one of the most loved Christ figures in literature. But the Narnia series was never classified in a limited sense as “Christian fiction”. Likewise, novelist

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Being silenced on sex isn’t the end of Christianity

Being silenced on sex isn’t the end of Christianity

In America and Ireland, the touchstone of public outrage about same-sex marriage seems to have been wedding cake bakers. In Australia, perhaps fittingly, its brewers. Recently, an Australian beer company appeared to sponsor a debate between two politicians arguing for and against marriage equality (same-sex marriage isn’t legal in Australia). The brewery didn’t actually sponsor the debate (explaining that will take way too long), but the mere appearance of involvement in a debate in which the conservative view was being presented touched off a firestorm. The brewery was the subject of a public boycott, social media ridicule, and even threats against their staff. They promptly renounced all involvement in the debate (which was true) and formally signed a pledge to support marriage equality. The response by conservative Christians to this strange episode was nothing less than feverish. One blogger announced, “The overriding lesson to learn from the debacle is that it’s over, baby – give it up.  The cultural narrative no longer includes us in its story except as the villain in the piece.  And we’d better get used to it.” Yikes. That sounds bad, right? Even worse, another distraught minister blogged that Christianity in Australia was going to be “pushed into Southern Ocean.” “Let the reader understand,” he announced, “anyone, any organization or person who allies themselves with civil

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What the Weird Cities movement is showing the suburban church

What the Weird Cities movement is showing the suburban church

In my last blog I explored some of the signs that suburbia is dying and warned the church against identifying itself so strongly with suburban culture. There’s a cultural shift happening and some cities are catching on quicker than others. In 2000, Austin, Texas, adopted the expression “Keep Austin Weird” as its city slogan. Generated as a grassroots expression of place attachment and anti-commercialization, Keep Austin Weird became a rallying cry for local business, a sense of neighborhood and a zone for creative resistance. The slogan has since been appropriated by Santa Cruz, Portland, and a bunch of other cities across the US. The “Keep [insert city name] Weird” tagline was interrogated by Joshua Long in his 2010 book, Weird City. He defined the weird city doctrine as a combination of the following elements: attachment to a sense of place; more socially and environmentally responsible consumption patterns; sustainable development; and urban politics. The weird city doctrine values such things as the beautification of the built environment, resistance to irresponsible gentrification, the promotion of boutique local industries, being a refuge for alternative lifestyles, addressing homelessness in more meaningful ways, and generally defying the cultural trends that make many other American cities so much the same. Of course, the most obvious question to ask is what are they keeping Austin weird from?

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The Death of Suburbia and the Suburban Church

The Death of Suburbia and the Suburban Church

Whoever marries the spirit of this age will find himself a widower in the next. ~ William Ralph Inge   Most Americans grow up in suburbs. Forty-four million people live in America’s 51 major metropolitan areas, while nearly 122 million live in their suburbs. And suburbia isn’t exclusively a white domain as it’s often depicted. One-third of suburbanites across the country are racial or ethnic minorities, up from 19 percent in 1990. Students in suburban public schools are 20 percent Hispanic, 15 percent African American and 6 percent Asian American. For better or worse, the suburbs have reflected American society. In fact, suburbia has been so popular that, according to the American Farmland Trust, the US loses more than 1.4 million acres of farmland, forest and wetlands to suburban sprawl each year. Between 1982 and 2007, suburbia devoured an area the size of Illinois and New Jersey combined. But like Truman Burbank from The Truman Show, there are thousands of kids who grew up in the suburbs and want out. Like Truman they want to be explorers. Or visit Fiji. Only their Fiji isn’t in the middle of the Pacific. It could be just across country in one of the increasing number of cities that are eschewing the master-planned generic nature of American suburbia. The movement of young adults out

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We find our fathers where we can

We find our fathers where we can

The man’s name is Juan. He finds the boy hiding in an abandoned apartment and takes him home and feeds him. The boy won’t speak. He doesn’t speak because no one ever listens to him. Not the other boys who bully him and call him “faggot”. Not his crack-addicted mother. But Juan listens. Or tries to. He and his partner Teresa set a place for him at their table. And make up a bed for him. They let him sleep peacefully and in the morning when he tells them his name is Chiron and where he lives Juan returns him to the toxic home from which he comes. Later, Juan takes the boy down to the beach and coaxes him into the water. He shows him how to float and the basics of how to swim. He cradles him in the water holding him like a baby, or like a baptism. It’s the beginning of a touching friendship, depicted in the opening chapter of Barry Jenkins’ Oscar-winning Moonlight, a powerful film about growing up poor, black and queer in America. But we know that Juan, played by Mahershala Ali, isn’t just a kindly neighbor. We know he’s a crack dealer. We know this because we’ve seen him plying his trade earlier in the film. And at first we think that Juan’s interest

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Theo Epstein and the art of discipleship

Theo Epstein and the art of discipleship

I don’t know much about baseball. Because I grew up in a culture without baseball, its appeal eludes me, sadly.  Sure, I’ve seen a few movies about the magic of the game (The Natural, Field of Dreams) or the science behind it (Moneyball) or the romance of baseball (For the Love of the Game). I just haven’t seen much actual baseball. But that hasn’t stopped me from hearing about this guy from the Chicago Cubs, Theo Epstein. Epstein, in case you don’t know, is the president of baseball operations for the Cubs. He guided them to their recent World Series victory, their first since 1908 (expect the film version to be out sometime soon). He turned around an over a century long losing streak not just by signing the best players in the game, but by looking for the best people. When Epstein and his scouts went looking for players they didn’t just assess their skill level. Epstein wanted players with character. “In the draft room, we will always spend more than half the time talking about the person rather than the player. We ask our scouts to provide three examples of how these young players faced adversity on the field and responded to it, and three examples of how they faced adversity off the field.” Say what? According to Epstein, to

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