Pandemic reflections

This has been a strange summer. The global pandemic has forced faith communities around the world to find new ways to “be the church.” I believe that this time can transform and grow us as followers of Jesus if we accept the invitation.

When the pandemic gained momentum in the United States I became curious about theological lenses  for viewing this unique time. I attended a virtual panel discussion hosted by the Veritas Forum called Coronavirus & Quarantine: What Big Questions Can We Be Asking?  I was inspired by the idea that the Judeo-Christian narrative makes meaning out of suffering by attaching it to “a narrative of redemption.” They discussed this idea in the context of the theological journey of Israel in exile and Jesus’s own plea, “let this cup pass from me” (Matt 26:39). One speaker suggested that “lament is the seedbed of creativity.” In other words, how can the limitations and pain of social distancing spark creative ideas for connection?

During the pandemic we feel distant and disconnected. We find joy from phone calls, socially distant gatherings and perhaps more time with loved ones. But relying on fleeting bits of connection is not God’s intention for humanity. We are meant to live in community: to be with and beside people, to perform acts of kindness and generosity. We long for the ability to connect with people again, in more fulfilling ways. During the pandemic I have wondered how our angst during the social distancing might be parallel to the eschatological hope that God will make all things new. We see only fragments of God’s rule and reign a care for humanity and creation. We long for God to make all things new through the resurrection of Jesus, until that day when we relationships  between God, humanity and creation are fully restored, sustained by the river of life and the tree of life, whose leaves are for “the healing of the nations” (Rev 22:2).

A closely related lens for the pandemic is that of apocalypse. As in every generation, Christians identify current catastrophes with images in Revelation or even claiming it as God’s judgement. But the word apocalypse does not mean “the end of the world”. This is a modern misunderstanding, particularly in American Christianity. Scholars Tim Mackie explains that the Greek word for “apocalypse” means “uncover or reveal—to make something visible”.  Thinking about an apocalypse as an unveiling of things that were previously hidden forces us to acknowledge buried realities that have come to light (Luke 8:17). In the United States, the reality of systemic racism has become more apparent by the disproportionate effect of the coronavirus on communities of color and rampant police brutality, both of which have stamped out Ruach Elohim, the breath of God.  According to John the visionary the blood of all who are unjustly murdered will be accounted for (Rev 18:24). In this way, we see apocalypses as opportunities to “pull back the veil” and more fully understanding of underlying realities and pursue justice.

I have come to see that the Gospel, the good news about Jesus is inherently political. The word “politics” means “the affairs of the city” and deals in the welfare of its people. The Old Testament prophets had harsh words for those perpetuating systemic injustice: “Woe to those who make unjust laws, to those who issue oppressive decrees” (Isa 10:1). Jesus spoke about God’s government – the kingdom of heaven – more than any other topic: “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.” (Mark 1:15)  I believe Jesus’s jubilee mission to free the oppressed (Luke 4:18-19) presents a marching order for white Christians to pursue racial reconciliation.

– Mitchell Eithun, Campus Edge pastoral intern

Pub Theology: Analyzing statements on sexuality

In light of the recent uproar in the Netherlands about the Nashville statement, we spent the last two pub theologies looking at the Nashville Statement, including comparing it to the Denver Statement.

After looking at the Denver and Nashville statement, we had the sense that the Nashville statement discouraged dialogue. Numerous Christians in the Netherlands agreed with that, as can be seen by the following statement by Gert Jan Segers, leader of a Christian Socialist party that would be considered to be amicable to fairly traditional understandings of marriage and how to read the Bible:

I didn’t sign the Nashville Statement because I was worried that the conversation about belief and homosexuality would not be helped by it. The conversation about this is important, touches people deeply and must therefore – no matter what you believe – be held in a respectful and open manner.  . . Jesus primary message to the world is not a list of dos and don’ts but instead an invitation that makes it clear that everyone is welcome by/to Him.

translated by Brenda; original Dutch post can be found on his Facebook page

The Nashville Statement did, however, do a good job of describing how sexuality has boundaries (even if some of us disagreed with those boundaries). The Denver statement, however, didn’t seem to give (m)any boundaries. Furthermore the Nashville statement seemed to be overly negative about sexuality and society; however, the Denver statement was overly positive, neglecting to critique the direction of sexuality in society today (e.g., pornography). While we disagreed with how much we appreciated (or disliked each statement), we did mostly agree that we’d like to see something that was a bit more nuanced (and somewhere in the middle of both statements). Perhaps we’ll have to return to the conversation sometime and look at the Catechism of Sexuality produced in connection with the Reformed Church of America.