Monday, July 23, 2007

Hero or Villain? Liberator or Murderer?


In this article, Alvaro Vargas Llosa (who I have come to admire a great deal as a Latin American thinker and politician) examines the true history behind the world-wide icon, Che Guevara. One of my favorite parts in relation to Che's role as the head of a political prison called La Cabaña:

“Which brings us back to Carlos Santana and his chic Che gear. In an open letter published in El Nuevo Herald on March 31 of this year, the great jazz musician Paquito D’Rivera castigated Santana for his costume at the Oscars, and added: “One of those Cubans [at La Cabaña] was my cousin Bebo, who was imprisoned there precisely for being a Christian. He recounts to me with infinite bitterness how he could hear from his cell in the early hours of dawn the executions, without trial or process of law, of the many who died shouting, ‘Long live Christ the King!"

Sunday, July 22, 2007

Ethnography of 25th Street Harlem from 9:30-10:30pm

Having finished what I thought were my ethnographic observations in front of the Apollo Theatre on 25th Street in Harlem, myself, along with Ben and Bonnie, headed back the way we had come. We hadn’t gone far when Bonnie noticed a small group of black men standing on the other side of the street. They looked like they were setting up for some kind of event, possibly a band preparing to play, so we headed across the street to see what the commotion was about.

We walked up on the men and quickly realized they were street preachers. They were dressed in what I can only describe as camouflage tunics. The material flowed like a dress from the men’s shoulders to their feet. Each had on a camouflage hat shaped like that of Malcolm X to match the tunic. Many of the men had well-groomed beards, making them look more Middle Eastern than they would have without facial hair. The man preaching would dictate various scripture references to his peers, and they would frantically flip to the passages and read them aloud. The preacher would then stop them after almost every phrase to interject either his own re-wording of the passage, or a word-for-word hyper-inflected mimic of what his friend had just said.

After just a few minutes, our efforts of hiding behind all the blacks and remaining unnoticed came to an abrupt halt. The preacher pulled out the infamous picture of Jesus (the headshot) which we have all seen a million times and thus recognize as a depiction of Christ. This version, however, had drawn-in horns and the number 666 written on his forehead. The man held up the picture passionately. Looking at me he spoke:
“Step forward my brother. Who were you taught that this is a picture of?”
“Jesus,” I replied assertively.
“Exactly,” the man continued, “this is what is being taught—that this man is Jesus.”

I was confused as to his point. After all, I didn’t believe Jesus really looked like the picture. Actually, I was offended by the picture as well! The man continued, making me into the bad guy with every thrust of his argument. He quickly shouted to his readers, “Revelation chapta 1, versus 12 through 15.”

A shorter man shouted from the King James Version, “And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; and in the midst of the seven candlesticks one like unto the Son of man.”

“A son like who? Who is this son of man?” The preacher asked me.

I replied, “Jesus.”



The reader continued, “Clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool as white as snow.”

“Hair like what?” The preacher questioned the crowd.
“Wool!” They responded.
“Now, who has hair like wool?” He asked me. I hesitated.
“Is this hair like wool?” He asked as he indicated the hair in the picture of Jesus.
“No,” I replied as I smirked and laughed nervously.
“That hair is wooly!” The preacher remarked, pointing to a black man standing beside me. “Your brother has wooly hair!”


The reader yelled again, “And his eyes were as a flame of fire; and his feet like unto fine brass.”

“What color is brass?” He questioned, looking me in the eyes.
”It’s like gold,” I replied nervously.
The crowd burst into laughter. Smirking, one man told me that he works in a printing factory and that brass is 3 shades lighter than dark brown.
“So, brass is brown,” the preacher concluded.

At this point I realized that the men were making an argument for a black Jesus, but I did not realize the implications of that theological distinction. Their agenda would not remain hidden for long.

The men pulled out pictures of lynchings in the 1950’s. They pointed to the smiling white men in the background and made statements about how my people had oppressed their people. They were right. I told them that I agreed; it was sickening and wrong for whites to oppress blacks. The preacher went into a rage of passion.

“Don’t you think you should pay for that? Should whites not be oppressed for what they did to us?”

A man who had walked up behind me just minutes before voiced his opinion loud enough for it to be heard: “Hell yes they should.”

“When are they gonna pay?” The preacher asked.

“I’ll make ‘em pay right now,” The man behind me prodded. “String ‘em up right here.”

I realized then what was happening—racism in the name of religion. After the men had vented their hatred, they began to make demands: “If you’re sorry, kiss my boots,” one man told me.

I told the leader that I believed Christianity to be about love and not hatred. Looking him in the eyes, I told him that I loved him and asked him if he loved me. He stared into the whites of my eyes and said sternly, “No I don’t love you, I hate you.” He communicated clearly; his Christianity was not about loving me. In fact, he was only out to make me pay for what my people had done to his people (and other oppressed people groups) in the past.

The discussion continued in an organized manner, hinging mostly on random verses from the Bible all of which were about God’s love for Israel. The men insisted continuously that they were the true Israel. They brought out a chart of all the 12 lost tribes of Israel. On it were many oppressed people groups ranging from Africans to Dominicans.

They insisted I get out my Bible and the scripture wars were on. I brought up Acts 10 where Peter is praying on his rooftop and has a vision from the Lord that he should eat of animals that the Jews consider to be unclean. The preacher tried to focus on verses 11 and 12 which talk about the actual sheet being lowered. I urged the people to keep reading. I read from verse 34: “Then Peter began to speak: “I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right.”

I thought I had stifled them. The preacher quickly assigned a few new verses (never passages, just verses) to his readers. They wanted to return to verses about Israel the nation. At what was perhaps the pinnacle of the conversation we began to talk about hope and salvation. The preacher asked me what the power of God was. I responded that the power of God is Christ which I have inside of me through faith. He continued to look me straight in the eye (which he did throughout the debate) and I sensed a rage I had not sensed before: “You don’t have the spirit of God in you! You don’t have Jesus. Jesus called you a dog!” I couldn’t believe it. No one had ever made such heretical statements to me before. I was more sad for my brother than I was hurt. How could he say these things in the name of Christianity?

After that point, I decided that I needed to try and make an exit at the next opportunity I could. I now noticed many different people than the ones who had been around at the beginning of the debate. A middle-aged woman stood close and to my left. She got excited about what the preacher said, but did not show me any form of hate. In fact, I sensed a bit of compassion in her demeanor. An older man to my right fought desperately against my points and was one of the readers at times. He also looked directly in my eyes and spoke very politely to me. At one point, I put my hand on his arm, and he didn’t seem to mind. One of the few who remained from the beginning was an older gentleman sitting on a folding chair. He had been hidden from my view by the small crowd of people at times, but I noticed his composed manner once again. If anyone had a reason to hate whites, I knew it was him. I imagined the past degradation he must have received in the 50’s.

Our argument moved to a debate over Galatians. The preacher quoted a verse from chapter 2 and refused to admit that Christianity was for Gentiles. He told some elaborate history of how Galatians isn’t really about salvation for Gentiles, but rather Paul was actually a missionary to Israelites who weren’t worshiping in spirit and truth. Since this nation wasn’t a Christian nation, Paul had to disguise his writing as not to expose his underlying purpose. Thus Galatians is really about the news that salvation is for Israel only coming to a people who were not living in the truth of that reality.

I got very frustrated with trying to argue scripture with the men and told them I really needed to go (I had done this various times throughout the debate). An older man stepped up to the front and asked them to let him say something. He looked me in the eyes and spouted off a Hebrew sentence that sounded something like, “Ahem dofu alec tubaw shada.” At that point, I saw a window of opportunity and I backtracked out of the circle that had gathered around me. Ben, Bonnie, and I turned our backs on the men and women as they arose in victory claps and taunts.

Tuesday, July 17, 2007

Man's Fall in Adam, and the Remedy in Christ

By Ralph Erskine (1685-1752)

I found this jem-of-an-excerpt through some free online resources. I love its eloquent, profound communication of the heart of the gospel.


"O! unexampled love! so vast, so strong,
So great, so high, so deep, so broad, so long!
Can finite thought this ocean huge explore,
Unconscious of a bottom or a shore?
His love admits no parallel; for why,
At one great draught of love he drank hell dry.
No drop of wrathful gall he left behind,
No dreg to witness that he was unkind.
The sword of awful justice pierc'd his side,
That mercy thence might gush upon the bride.
The meritorious labours of his life,
And glorious conquests of his dying strife;
Her debt of doing, suff'ring, both cancell'd,
And broke the bars his lawful captive held.
Down to the ground the hellish hosts he threw,
Then mounting high, the trump of triumph blew,
Attended with a bright seraphic band,
Sat down enthron'd sublime on God's right hand;
Where glorious choirs their various harps employ
To sound his praises with confed'rate joy.
There he, the bride's strong Intercessor sits,
And thence the blessings of his blood transmits,
Sprinkling all o'er the flaming throne of God,
Pleads for her pardon his atoning blood;
Sends down his holy co-eternal Dove,
To shew the wonders of incarnate love,
To woo and win the bride's reluctant heart,
And pierce it with his kindly killing dart:
By gospel-light to manifest that now
She has no further with the law to do;
That her new Lord has loos'd the fed'ral tie,
That once hard bound her to do or die;
That precepts, threats, no single mite can crave.
Thus for her former spouse he digg'd a grave;
The law fast to his cross did nail and pin,
Then bury'd the defunct his tomb within,
That he the lonely widow to himself might win."

Tuesday, July 03, 2007

NYC

This is the 2-day mark of my adventures in the Big Apple. If you don't already know, I'll be here all month as part of MTW's Pre-Field Training in which we learn more about engaging a city with the love of God, contextualizing the Gospel, church planting, cultural assimilation, and language acquisition.

Almost every person I talked to before my plane ride up told me the same thing--"I love New York!" I wasn't exactly sure what to expect from the Big Apple. I am pleased to report that after roughly 4 hours in the city--that's 1 taxi ride through Queens to Harlem to Manhattan, 1 fresh sushi meal of california and eel roles, 1 "sippy-cup" sized cup of Starbucks coffee, and approximately 30 minutes spent walking the streets of upper Manhattan--I declared boldly, "I love this city!" I know folks, that was quick. Maybe I'm rushing the relationship. But hey, I've heard a lot of positive stories of people jumping right into things and it working out fine. Let's just say that I now believe in love at first site. Perhaps my first Pre-Field Journal (we're supposed to write an entry a day) will enlighten you on my seduction by this city:

A few days before leaving for New York, my mom shared a quote with me that she read in the latest edition of The Network (MTW’s magazine). The quote was from Tim Keller in which he said something to the effect that global cities have more in common with each other than within small towns within their own nations. I had never heard anyone express that idea before, and it struck me as ideologically true.

After two days in NYC, I have had countless confirmations of the truth of Keller’s quote. The ethnic diversity and internationally-charged atmosphere spark memories of large international cities I have traveled to such as Rio de Janeiro, Brazil, Caracas, Venezuela, and Mexico City, Mexico. On every street corner I have found affirmation that globalization is not just an economic or political subject—it is alive and breathing here in the streets of New York City. A common thought when walking out of a building is, “Wow, this looks so much like Latin America. I can’t believe this is how New York City feels.” Perhaps in order to fit my mind around the NYC experience, I liken it to an infinitely more diverse Mexico City. Here are a few reasons why: Public transportation is the norm. Life does not restrict itself to the insides of buildings, but the streets abound with activity. Buildings (at least in Queens and upper Manhattan) are older and many are dilapidated. If you want groceries, you go to the local corner grocery, not Wal-Mart. Local businesses abound. Street vendors are not uncommon. Ethnicity is a point of great pride. Personal expression is seen as a key component of freedom. Strange smells linger in random spots on the street.

What I would describe as warmth which resonates from diversity excites me for ministry and learning how to love all of these different people groups. I am encouraged by MTW’s approach to learn how to contextualize the gospel without sacrificing our theology. Adversely, I am discouraged by Union Theological Seminary’s apparent approach of pluralistic faux-acceptance of all in an attempt to avoid conflict and simply “tolerate” everyone. I am thankful that the Lord has revealed to me that this is a very shallow means to acceptance in which we strive at the very most to avoid judging people. This leads to neutered love in which we have nothing but our own will-power to conjure up the goodness to accept people. But praise be to God that in the Gospel, Christ not only demands that we love our neighbors, but he enables us to do just that. Just as our sin was far worse than we ever thought, and just as Christ was far kinder to us than we ever imagined, we see that our neighbors are in need of this very same medicine. Oh that our sinful hearts would yield to goodness and have ever-present on our minds both our neighbors’ need for the Gospel and our own. Surely then we would live in shalom. Surely then we would live in the kingdom come.