Moore: You argue that our understanding of the judgment of God has become untethered to His love. Kindly unpack that some for us.
Rutledge: Well, I guess it’s pretty obvious that our culture despises “judgment” above all things. There is hardly any room for discernment or connoisseurship any more. If you love Bach more than you love crossover thrash, you’re an elitist and not worthy of a hearing. When you hear that a person is “judgmental” you know that’s a crushing judgment on that person (yes, the irony is deliberate). It’s not easy in today’s culture to show how the judgment that crushes is the judgment that heals and restores—not only restores, but indeed “makes all things new.” So preachers and teachers of the Christian faith must be tireless in illustrating how the necessary judgment of God upon evil is a facet of his all-embracing love and his conquest of all that is harmful to human flourishing. It’s not all that hard to illustrate if we work at looking for examples of how this works. Everyone knows, deep down, that there has to be some sort of judgment if there is to be justice.
– Interview With Fleming Rutledge on Scot McKnight’s blog.
Ms. Garner’s death means much and it’s impossible for me to distance her death from her father’s death. They were two different people and if I can find one common line between them, it is, for me, that neither of them should have died when they died. Her death, like her father’s to some extent, is another reminder of what it means to embody and to carry in the body the full experience of being Black in the United States.
There is immense pleasure in being Black and there is a corresponding shadow side that is inexplicable despite the best linguistic tools. Death comes for everyone, and it seems that death comes so soon for those whose skin is along that gorgeous spectrum from cream to vanilla bean. The hands of those who are sworn to serve and protect or the low-lying pervasive threats of asthma and “high blood and sugar” as they were known in my childhood–the line of angels of death is long.
– Michael Washington meditating on the death of Erica Garner, daughter of Eric Garner who was killed by the NYPD.
Yet if the church is an alternative polis, one of its chief characteristics is the striking failure to be a fully realized moral alternative. Because we receive the Gospel from human hands, our human selfishness and limitations—marked by sin and the pain that comes with it—constitute a significant part of our story. I have seen pinprick glimpses of unmitigated glory in the church, but I have also seen ignorance and self-satisfaction, abuse and oppression, selfishness, bullying, manipulation and all manner of viciousness. As a priest in the Anglican Communion, I’ve seen our entire denomination around the world divided over questions of biblical teaching around human sexuality and marriage. As a female priest, I’ve been publicly mocked and privately humiliated by men who not only oppose women’s ordination (a view from Scripture one could reasonably hold) but who are sexist and just plain mean.
Such examples are sometimes used to accuse the church of hypocrisy, but part of our witness as an alternative polis is that we admit we are failures but have received grace and offer forgiveness. Church is not a place where we go to profess our virtue, but one where we go to confess our lack of it. This is a fairly radical idea in our broader culture where, as theologian Martin Marty puts it, “everything is permitted and nothing is forgiven.” For Christians, our very creeds claim that we fail to live up to that which we proclaim. Every week we kneel together in confession, abandoning any hope that we are the righteous ones, the ones on the “right side of history.” The church, says ethicist Gilbert Meilaender, is “first and foremost, a community of forgiven sinners gathered under the cross. Not a community that embodies the practices of perfection or that is simply separate from the world, but a body of believers who still live ‘in the flesh,’ who are still part of the world, suffering the transformations effected by God’s grace on its pilgrim way.”
– “True Story” by Tish Harrison Warren in The Point. A beautiful apologetic for church. You should read the entire thing.
It is the devil’s own work to take the stories Jesus told (and the many other stories that provide so much of the content of our Scriptures) and distill them down to a truth or a moral that we can then use without bothering with the way we use them- unconnected from the people whose names we know or the local conditions in which we have responsibilities, apart from what we know about Jesus, who tells the story. The devil is a great intellectual. He loves getting us to discuss ideas about God. He does some of his best work when he gets us so deeply involved with ideas about God that we are hardly aware that while we are reading or talking about God, God is actually present with us, and the people whom he has placed in our lives to love are right there in front of us…
In order to respond rightly to this voice, this Word-made-flesh voice, we must listen and answer in our actual neighborhoods while eating meals of tuna casserole and spinach salad in the company of people who know us and whose names we know: our spouses and children, friends and fellow workers, just for a start. Nothing in general. Nobody anonymous. No disembodied or unvoiced words.
– “Sir, Let it Alone,” a sermon from Habakkuk 3 and Luke 13 in the wonderful collection of Peterson’s sermons, As Kingfishers Catch Fire.
Innocent history is selective forgetfulness, used precisely to avoid the consequences of a more realistic memory…
Responsible remembrance, on the other hand, leads to responsible action. A clear example is the repeated injunctions to Israel: “You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt” (Exodus 22:21); “Love the sojourner therefore; for you were sojourners in the land of Egypt” (Deuteronomy 10:19); and an even more radical consequence of that memory of pilgrimage, “The land shall not be sold in perpetuity, for the land is mine; for you are strangers and sojourners with me” (Leviticus 25:23). For white North Americans to remember that they are immigrants and that the land is not theirs would lead to an attitude toward the original inhabitants of the land, and toward more recent immigrants, that the present order cannot bear. Forgetfulness is the easy way out, just as it was for the children of Abraham who refused to remember their bondage in Egypt.
-Justo González, Mañana (1990).
Institutional neglect of racism and injustice is the exercise of power, the kind of power that refuses to notice and refuses to act.
Protest of moral and historic force begins with people facing extreme vulnerability. For those who have been silenced, rising to the act of speaking is a perilously high climb indeed. For them, protest is not an expression of fear and doubt, but an overcoming of fear and doubt. And when it comes from those at the bottom, it can often be a profound proposition about how to make the world better for all. That’s the difference between the mob whipped into a frenzy by a demagogue and the protesters demanding that institutions address harmful conditions that negate their very existence. One excludes, the other raises up.
– Jeff Chang, We Gon’ Be Alright.
For those who think that these impulses are somehow at a great distance from Trump’s campaign and his White House, we need only note the appointment of Stephen Bannon as Trumps strategist and senior counselor, a position with direct access to and great influence over the president. Bannon himself described his own work as a platform for the “alt-right.”
Many evangelical supporters of Trump have been quick to note that they are not racists, anti-Semites, or misogynists themselves, but they have been slower to denounce the racism, anti-Semitism, and misogyny that have ridden Trump’s coattails like an invisible down-ballot candidate. (Others have simply said that “there will always be crazies” attached to candidates from any party. “There will always be crazies” is not an appropriate response to David Duke and the KKK or to anti-Semitism or to the subjugation of women.)
Any evangelical Christian unwilling to acknowledge and repudiate the hatred that has been stoked by Trump’s campaign, and tempted to claim clean hands because they themselves don’t embody that hatred, should remember both the call to smash false values and the Apostle Paul’s words in Romans 1:32, which condemn not only sinful deeds but also condemn giving approval of those who practice them.
-Noah Toly, “Needed! A New Evangelicalism: Ellul and the Election.” Toly is more optimistic about reforming Evangelicalism that I am but, nonetheless, it’s heartening to hear such clarity from a professor at Wheaton College.