Nathan runs St Eutychus. He loves Jesus. His wife. His daughter. His son. His other daughter. His dog. Coffee. And the Internet. He is the pastor of City South Presbyterian Church, a church in Brisbane, a graduate of Queensland Theological College (M. Div) and the Queensland University of Technology (B. Journ). He spent a significant portion of his pre-ministry-as-a-full-time-job life working in Public Relations, and now loves promoting Jesus in Brisbane and online. He can't believe how great it is that people pay him to talk and think about Jesus. If you'd like to support his writing financially you can do that by giving to his church.
Scenes of protestors tearing down statues of figures from history around the world this week have prompted conversations here in Australia about what to do with our monuments to people with stories, that from our perspective here in the future have become problematised. If the conversations aren’t happening already around the names of some of our universities — James Cook, Deakin, and Macquarie — then you can be sure they will be soon. When the moral code of the present is applied to towering figures of the past — especially those memorialised as statues in public places; held up as examples to us all, cultural and architectural reminders of our story — it becomes clear those figures have feet of clay. A new story for our cultural moment means a hunt for new icons from past and present.
History is an important teacher, and while erasing these figures from our national, or international, stories might help us forget some sordid aspects of our racist past here in the west, their removal will not necessarily guarantee a better future. It will also remove, with the clay feet, those good deeds that these figures performed; as Russian author Aleksandr Solzhenitsyn puts it, the line between good and evil cuts through every human heart. One photo of a plaque to Winston Churchill, defaced with the word “racist,” that I saw this week on Twitter was framed with the statement “wait till they hear about the other guy.”
In the Roman world statues were a popular form of propaganda; those looking to gain favour with the empire would commission and build statues of the imperial household, and these statues would become icons that dictated fashion, even hairstyles, throughout the Roman world. The Greco-Roman world were no stranger to a good old fashioned statue toppling either; an orator named Favorinus had so pleased the people of Corinth that they erected a statue to him, putting him on a pedestal in the city’s library, as an example of the sort of oratorical skill and thoughtfulness they hoped their city might aspire to. In a speech Favorinus gave to the Corinthians about this honour he said they placed his image “where you felt it would most effectively stimulate the youth to persevere in the same pursuits as myself.” This quote comes in a speech Favorinus gives to the Corinthians having returned to the city to discover his statue — a monument to him as an icon — is no longer standing; he accuses the Corinthians of a personal attack.
There was a common practice in the ancient world of ‘damnatiomemoriae,’ a latinism with a meaning not so difficult to decipher in English; the eradication of a person from memory via the destruction of their icon; a collective refusal to view a person as an icon or image from whom a culture seeks inspiration or example. This, of course, was an expensive practice when statues were carved of marble, by artisans, so such damnation could include the defacing of an inscription, or the reuse of marble slabs in promenades; a toppled statue could literally be trodden into the ground. Another Roman practice tied to this sort of cultural iconography, and perhaps to save on costs, was the practice of producing statue bodies with removable heads; people could check in on who was trending (and what fashion to adopt), knowing the statues and their iconography would keep pace with the political and cultural times.
Recent iconoclastic rallies are, rightly, asking questions about whose images should be used to inspire today’s youth (and the not so young). What human from history (or the present) is fit to serve as an inspiration for ‘the good’? Selecting someone to semi-immortalise in a more concrete form than the flesh is difficult in the present, and made almost impossible with the benefit of hindsight and progress. Sporting figures being celebrated for their sporting prowess seem safe, after all, King Wally is still the king of Lang Park; and yet, while ‘image rights’ are an increasingly valuable commodity in the sporting world, if there’s one thing media coverage of the off field exploits of many of today’s athletes tells us, it’s that athletic prowess should not qualify someone as an icon or example. It’s better for companies to celebrate athletes in pixel and print, than in stone or bronze.
Part of the question about making a statue (or tearing one down) is a question of who should represent us; who should present an image to us of the ideal person, who should we aspire to be? But another function of images is that they serve as objects in a cultural architecture, or what Canadian philosopher Charles Taylor calls ‘a social imaginary,’ they help frame our beliefs, values, and understanding of virtue. It seems right to be careful about whose visage or name we memorialise, and right to be prepared to damn some icons or even tred them into the ground; but another question we might ask ourselves is what this realisation that even our heroes in history had feet of clay, is perhaps we should be asking ourselves about the danger of iconography to begin with. The anger we feel when an icon; or an ideal; disappoints; that anger might be because these icons have become idols. In the ancient world the line between icon and idol was a fairly blurry one; the same images on street corners of the imperial family could also be found in imperial temples dedicated to the worship of the Caesars, alongside the Roman pantheon. Perhaps these objects are actually occupying a ‘sacred’ space in a modern civic religion; one where we’ve pushed out the old gods, or God, and turned to people to fill a place previously occupied by something transcendent. Perhaps what we’re seeing in the toppling of these statues is an act of desecration; a deliberate renunciation of previous forms of worship, or religion, or visions of the good life, so that we might replace the religious symbols of the past, and their representation with a previous story, with images that we, in the present, wish to create.
And maybe here there is some wisdom in those ancient words that are, sometimes themselves, erected as stone monuments near civic institutions; the ‘Ten Commandments’ — God’s commands, through Moses, to the people of Israel. Commandment number two is a prohibition against making and worshipping ‘graven images,’ this is part of what was meant to be an Israelite commitment to monotheism; a rejection of the icons and gods of the surrounding nations, based on a wholehearted commitment to worshipping the God who could not be reduced to an image. The God of the Bible is a living, breathing, creating God who gives life to his own living, breathing, images (or icons in the Greek text of the Old Testament). Part of the prohibition of icons and idols is that people — typically ancient rulers — will never properly represent the goodness of God or a truly good pattern of humanity; to worship them, or an image of any other thing, is to commit yourself, to aspire, to becoming like them. You become what you worship. The choice about what to immortalise in bronze or stone is an important one — and in the moral vision of the Bible, we’re better off not making that choice at all; remembering that humans are humans who will disappoint, who will be capable of good and right choices, but who will — in the Bible’s vision — always be ‘dust’ infused with divine breath; with feet of clay, and hearts capable of leading us to both goodness and evil.
In the story of the Bible there is one true image of the good human life; one true icon who should be imitated. Jesus, who the apostle Paul describes as “the image of the Invisible God,” the one good man. As statues and icons are toppled in modern damnatiomemoriae, the image of Jesus remains the image of a human who did no wrong, who stood for the oppressed rather than the oppressor, who because all people are made in the image of God, offered his life to secure life for us, who loved and forgave his enemies and taught us to do likewise, even as the powerful rulers of his day, those busy building statues of themselves, created a system that was used to put him to death; crucifixion was a certain sort of damnatiomemoriae in the Roman world, and yet it is Jesus, not Caesar, whose memory stands the test of time, and who stands as one hero from history whose example is worth turning to even now.
There’s what seems like a coordinated push from hard-right Christian media and social media outlets this week to raise awareness about the dangers of ‘cultural Marxism.’ Here, for example, is a quote from the ACL’s Martyn Iles in his third post linking “Black Lives Matter” to cultural Marxism.
“Black Lives Matter: not what it says on the tin.
It is so important to exercise discernment – a virtue mentioned dozens of times in scripture, essential to living wisely.
There are many labels doing the rounds at present – Black Lives Matter, Safe Schools, Extinction Rebellion, Liberation Theology… and others.
Each of these attractive labels has a surface appeal, but masks what lies within. They are fronts for Cultural Marxism.
The “facts” that lie at their roots are popular deceptions. A supposed underclass of children oppressed by heteronormativity… horrifying, systemic racism by police officers… an imminent ‘end is nigh’ style climate catastrophe… Jesus as a figure concerned mostly about the earthly ‘oppressed’ and mostly for their empowerment in earthly systems.
These deceptions alarm people.
They recruit people’s emotional support for an anti-Christ political cause.”
Now. Before I go much further, I think it’s worth making a distinction in our conversations around race issues between Black Lives MatterTM (@blklivesmatter), and “Black lives matter” the statement, and #blacklivesmatter the hashtag. One way to imagine the distinction would look like:
“Because black lives matter that we should rally against systemic racism, and also because #blacklivesmatter, we should ask @blklivesmatter to reconsider its position on abortion.”
This would, as an example, use the phrase to affirm a truth: black lives do matter. Connect the use of that phrase to a conversation on Twitter, where #blacklivesmatter works as a hashtag, and address a concern that one might have with the Black Lives Matter organisation and its vision of the good. One might stand with @blklivesmatter on its diagnosis of the problems in our western society, and the way white privilege works systemically to disenfranchise non-white people, and see how historic injustices like slavery or dispossession continue to work themselves out today (so they’re not really history) without sharing @blklivesmatter’s solutions to the problem.
Others, like my friend David Ould have a principled disagreement (along the lines of avoiding association with evil) that I think is both an example of the sort of prescriptive v descriptive word games I’ve mentioned before, and too much of a concession around terminology (rather than entering a contest) to one party in a conversation. If the meaning of words is contested, rather than fixed, more people are able to enter a conversation, bringing more perspectives and richness to the commons. Objections to participating in the Black Lives Matter cause or conversation tend to, at one level, conflate entity, statement, and hashtag and treat them as a monolithic identity marking thing — and then some, like Iles, jump from that monolith to this idea of “cultural marxism.”
It’s not just Iles who’s on the warpath against “cultural Marxism” — you can find articles in The Spectator from the Presbyterian Church’s very own Mark Powell titled ‘Cultural Marxism’s War On Freedom‘ (and if one was to play Presbyterian assembly bingo you can tick off that box on your sheet just about every time Mark speaks about a social issue), you can follow the dirt sheets at Caldron Pool where, for example, young Ben Davis says “Cultural Marxism is a poison eroding the West from within and we need to know how to identify it,” the definition this piece offers is:
“One of the ways in which relativism has influenced society is through Cultural Marxism, or “Social Justice”. Like Classical Marxism, Cultural Marxism is an inherently divisive ideology. Where Classical Marxism was concerned with class warfare between the wealthy and the working class, Cultural Marxism shifts the focus to imagined conflicts between the privileged oppressive majority and the disadvanced oppressed minorities.
Which category a person falls into is determined by certain aspects of that individual’s identity, such as gender, skin colour, sexual preferences, family, ethnicity, culture, and religion.”
The “Canberra Declaration” an obtuse right-wing Christian thinktank, defines Cultural Marxism as “a secular philosophy that views all of life through the lens of a power struggle between the oppressed and the oppressor,” where:
“The oppressor is usually an aspect of traditional Western society such as the family, capitalism, democracy, or Christianity. The oppressed is anyone who is or who feels marginalised by these institutions, depending on the cultural and political debates of the moment.”
Using word or hashtags (like ‘privilege’ or ‘feminist’ or ‘systemic injustice’ or ‘patriarchy’) — even to acknowledge those as categories — can trigger an avalanche of despair from anti-social justice warriors who want to stamp cultural marxism out of the system; and certainly want to prevent anything like “cultural marxism” slipping into the church; in doing so these political activists end up setting up a boundary marker around the Gospel such that anyone to their left is either a ‘woke panderer,’ or partnering with an anti-Christ, or both. Here’s Iles again:
“I condemn Black Lives Matter because they are a Marxist movement.
Marxism is anti-Christ.
They substitute sin with power.
They substitute the individual with the tribe, imputing guilt, innocence, and judgement to collective groups, not responsible people.
They absolve guilt, not by repentance, but by claiming victim status. Sin is justified for some tribes.
They do not absolve guilt for all. It cannot be absolved for the wrong tribes.
They exist to agitate, tear down, create chaos, divide, and destroy. That is the cultural Marxist objective – wreck the joint; destroy the system; do it violently.”
“Anti-Christ” is very loaded and evocative terminology in Christian circles; it draws on beastly satanic imagery (and eschatological conspiracies about end times); and it is pretty much the ultimate statement of anathema. Thing is, the Bible is quite careful to describe the term:
“Dear children, this is the last hour; and as you have heard that the antichrist is coming, even now many antichrists have come. This is how we know it is the last hour.They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us.
But you have an anointing from the Holy One, and all of you know the truth.I do not write to you because you do not know the truth, but because you do know it and because no lie comes from the truth.Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist—denying the Father and the Son.No one who denies the Son has the Father; whoever acknowledges the Son has the Father also.” — 1 John 2:18-23
Now, this isn’t to say that the Bible doesn’t speak about political systems and structures to condemn them; it does; it tends towards describing those structures as beastly, animalistic, following in the footsteps of that dragon/serpent Satan. Revelation is loaded with this sort of imagery with the finger pointed squarely at worldly power. But more on that below…
What it uses the term ‘antichrist’ for is for those who deny that Jesus is the Christ, those that “deny the Father and the Son,” those who were once part of the people of God, who have “gone out from us” — for John this is probably people returning to Judaism denying that Jesus has been raised from the dead (see this post to flesh this out a bit). To be antichrist is to deny substantial and fundamentally important truths about Jesus; it is not to subscribe to a particular political system, or to use terminology to enter discussion with those subscribed to a particular political system.
But interestingly, each of the figures I mention above — Iles, Powell, and the writers of Caldron Pool — have, in the last 12 months, very carefully and closely aligned themselves with one who fits this bill: a Trinity denying modalist who denies that Jesus, the son, came in the flesh, denying father and son (by saying only the father, named Jesus Christ, exists). Iles in particular did his very best to position this figure as a Christian for the sake of his politics and fundraising, despite being given substantial evidence for this person’s theology.
But back to “Cultural Marxism”…
One of the problems I have with the attack on cultural marxism is that part of the critique is a critique of the idea of systemic sin, built on an argument that there is systemic sin at play in our institutions. What the noise about cultural marxism really boils down to is a feeling amongst a subset of conservatives that they are losing the culture war because they’ve lost control of cultural institutions.
If the so-called left, including the “black lives matter” conversation, is suggesting that systemic racism is a problem, and that part of the problem is with a ‘hegemony’ consisting of white people (typically males) who control political, economic, and cultural institutions, and so set patterns of behaviour in order to hold on to the status quo of wealth and power, at the exclusion and expense of others; and if this is “cultural marxism” — then the so-called right is responding by suggesting a conspiracy where a system of leftists (the cultural marxists) are conducting a long march through the institutions. This leftist system now apparently seeks to deconstruct and reconstruct public belief, behaviour, and discourse. It’s actually “systemic set of sins A” v “systemic set of sins B” — and Christians should have issues siding with either. We have our own kingdom, with our own king.
While I’m happy enough for ‘cultural marxism’ to be a contested descriptor of a certain element of the left, I think it’s dangerous to use it prescriptively, to label and dismiss a group of people (and I’m struck by how often the same people not happy to use Black Lives Matter because of its political association are happy to use “cultural marxism” with no regard to its political associations). I don’t use it as a label or to open up discussions with those on the so-called left because it’s not a description they would typically apply to themselves, and it is a term with troubling origins. Aussie scholar Rob Smith has a long article on Cultural Marxism and its origins as a school of thought in Themelios that concludes:
“Given the existence of conspiratorial explanations of the nature and goals of Cultural Marxism, is there a case for avoiding the term and using an alternative (e.g., neo-Marxism or Critical Theory)? In my view, there is no inherent problem with the label, but Christians ought to be careful with how (and to whom) it is applied. It really can function as a kind of “weaponised narrative” that paints anyone who gets tagged with it as being “beyond the pale of rational discourse.” It can even be a way of dismissing fellow believers who display a concern for justice or environmental issues or who are mildly optimistic about the possibilities of cultural transformation. We should certainly discuss and debate such matters, but Carl Trueman is right: “Bandying terms like ‘cultural Marxist’ … around simply as a way of avoiding real argument is shameful and should have no place in Christian discourse.”
One might then ask if the Caldron Pool, Canberra Declaration, Spectator articles and Martyn Iles’ recent Facebook posts manage to clear the jump of ‘avoiding real argument’ and bandying the term around to create a boogeyman, and dismiss other perspectives from fellow Christians.
I was convinced by Christian friends with some Marxist sympathies (especially because of the Marxist critique of capitalism), that ‘cultural marxism’ is an unhelpful pejorative, or snarl, that shuts down dialogue between Christians, and between Christians and non-Christians on the so-called left, so I don’t use it. I was probably more convinced by an analysis of the phrase “cultural marxism” from the guys at The Eucatastrophe (here’s part 1) than I was by Smith’s take. I do use other ‘contested’ terms in order to open up dialogue with those same groups, and I’m increasingly aware that this closes down dialogue with those on the so-called Christian right, either because my use of terminology makes me a ‘woke panderer’ or because my descriptive use of language (and post-modernism) is an affront to their modernist prescriptivism. I’m yet to be convinced that ‘privilege’ and ‘patriarchy’ aren’t essentially Biblical terms that align with the Biblical picture of sin. That’s an area for me to consider carefully. I do think the dominant Christian voices in my tradition tend to conflate ‘Christian’ and ‘right wing’ in ways that exclude those on the left so my bias is towards including or embracing those who might otherwise feel excluded by default.
If I were ‘code switching’ and speaking to my friends on the Christian right, or just secular conservatives, I’d be acknowledging a particular agenda from the left wrapped up in deconstruction, and cancel culture, and attacks on free speech, religious freedom (in some forms) and occasional attempts to enshrine a particularly gnostic view of sexuality and gender that denies the reality of bodily sex in favour of feelings. I’d acknowledge that there are certain expressions of marxism, and certainly its solutions beyond the toppling of capitalism and oppressive power structures, that are just as evil.
I’d reject the idea that it might be ‘better the devil we know’ and suggest a Christian approach to politics might be one that seeks to obey Jesus, and for Christians to be people of virtue who practice the “golden rule” while taking up our cross rather than our sword. I’d acknowledge that the secular left is unforgiving, and weaponises shame, having watched cancel culture attack a prominent Aussie barista this week, and J.K Rowling. I’d suggest it’s odd that “the left” wants to pit Donald Trump (the big evil) against Martin Luther King (the big good) in this present moment, while ignoring significant evidence that MLK should’ve been “cancelled” because #himtoo. I’d acknowledge that culture wars and politics as a zero sum game are destructive to civility, pluralism, the ability to coexist, democracy as an acknowledgment of the equality of all (rather than the victory of the winners), and ultimately to our ability to love our neighbour.
These figures on the so-called “Christian right” might pretend to be acting neutrally, but by supporting a status quo (especially a capitalist one as opposed to a Marxist one, as though there are only binary options for our economics) are identifying their own version of systemic or structural sin to condemn the identification of structural sin as antichrist.
What might be true of a leftist conspiracy, where a system is developed to fight a culture war could also be just as true of a rightist conspiracy. The right’s antithesis to cultural marxism, where the so called ‘free market,’ and individual autonomy and the right to own property (including, as Locke put it, the idea that an individual person is a property in their own right) is just as systemic. And ultimately the market is actually controlled by a group of people (those who decide the rules of the game and serve as gatekeepers), and the whole game is rigged to benefit people who fit with, and perpetuate, the status quo (we might call these people ‘the privileged,’ and these people might include me). If the left enshrines various ‘identities’ as idols, the right enshrines money, property, and personal autonomy.
There is nothing sub-Biblical about the idea that sin and curse are enshrined in structures that oppress. This is a thoroughly Biblical idea — and it’s a double edged sword. It cuts down the utopian eschatology of both the left, and the idea that we might find heaven on earth if we get rid of some bourgeois class of oppressor and their oppressive structures (especially capitalism), and the right, and the idea that we might find heaven on earth if individuals are free to own and accumulate property and wealth according to their ability (with no acknowledgment of the way this might play out intergenerationally, and that greed might occur and massively distort the market at the expense of those without that same intergenerational cachet). Both ideologies are beastly without Jesus, and neither totally align with the kingdom of God as we see it revealed in Jesus in his death, resurrection, ascension, pouring out of the Spirit, and his eventual return to make all things new.
Christians should not be surprised that sinful people form communities (and political visions) around idols, and that as we do this, our sin becomes enculturated and forms the structures and norms of life together.
This is precisely what idolatry does to the nations around Israel, and precisely what happens to Israel when they become like the nations and choose to worship created things instead of the creator. Our common objects of love — and whether we’re in lefty sub culture or righty sub culture — our common political visions — will form and deform us, and they don’t simply do this internally but as we build societies, cultural artefacts, relationships, and systems to pursue these (idolatrous) visions of the good. To suggest that this sort of system is never built along racial lines is to ignore the testimony of the Old Testament; but these systems are also built along ‘market’ or economic lines too.
The Bible is not neutral about questions of power; specifically about questions of dominion, and the abuse of power where instead of cooperating in spreading God’s dominion over the face of the earth as his image bearing gardeners, we turn to seek domination over one another and enshrine that in nation v nation, or culture v culture contests. Ultimately the Bible pits God’s kingdom as revealed in the crucified, resurrected, exalted, spirit-giving, and returning Christ against the beastly kingdoms of this world.
Systemic racism is a feature of the Old Testament; peoples who, by virtue of belonging to one nation, oppress outsiders, is a feature of the Biblical narrative. The answer is not political revolution from one idol to another; the answer is Jesus. Now, Iles wants to acknowledge this too; but his Jesus has nothing to say to those oppressed in this world by power structures, because his system somehow wants to deny that power structures can be oppressive. And this, ultimately, is sub-Biblical — especially in that if fails to grapple with the way “Babylon” and beastliness work in the narrative of the Bible from beginning to end (and Egypt before it). Babylon becomes a cypher for Rome in the New Testament; but it really is just any empire that makes power and dominion — a kind of ‘might is right, take what you want’ mentality its fundamental way of life; it shouldn’t be hard to recognise ‘take what you want’ as one of the most basic pictures of sin (think Adam and Eve in the garden), but here’s a little primer on how all this works; and how the Bible is not just concerned about freedom from slavery to Satan, but about the creation of a world where Satan’s pattern of behaviour does not infiltrate and influence human government (whether in the guise of right or left).
In the Bible’s creation account, God’s image bearing people are given this task of exercising power as God’s agents in the world (Genesis 1:27); they are to use this in life giving ways that allow humanity to flourish and multiply; to ‘fill the earth’ — the picture we get of what a filled earth should look like is in Eden. People were made to cooperate with one another as God’s agents, in partnership with God, working in this garden like world, taking natural resources (Gen 2 mentions gold, etc) to spread the conditions of a good and flourishing life. There’s no sense of private home ownership (or even total self-autonomy here, as Adam and Eve belong to each other); there is a sense of God’s ownership and our stewardship. When Adam and Eve desire and take the fruit; when they usurp God’s rule, part of the curse is that their cooperation is broken, and their relationship will now be marked and marred by how power is used (Genesis 3:16). Later, when humans conspire to build Babel — a towering monument to human achievement — God scatters people into lots of nations so that they might not seek this glory and autonomy again. This is an archetypal storyline about the human condition and our relationship with God as creator; the attempt to build Babel is a particularly obvious example of ‘structural sin’ — of people working together to enshrine particular sins as both a very visible ‘norm’ and an architectural feature that would’ve testified and enshrined a particular story about human achievement, power, and dominion.
We’ll come back to the Biblical storyline in a moment — it’s just worth noting some parallel stories from the ancient world; especially in Babylon (the relationship between ‘Babel’ and ‘Babylon’ is not a coincidence). The Biblical story has an interesting relationship with Babylon’s alternative story — its vision of the good life. The Babylonian story does not have a hospitable God who makes a garden and tasks people with fruitful multiplication; in the Enuma Elish, the Babylonian gods are gods of chaos and dominion. The earth is created out of the dead body of a god after a god-v-god war; the winner and chief god, Marduk, gets to build a monument to himself; Babel is ultimately his city, and people are made as servants of this hungry god of power and conquest. This is the story that shapes the life of Babylonian people in the ancient world, and defines their picture of kingship. Those who are outside of this god’s particular people; outside his city; are to be oppressed and conquered and put to work for the people who work for the god. This is based on race. It creates an oppressive group of people and an oppressed group of people. This is before Marx. Obviously.
In the Genesis story, God makes people and eventually these people want to build a stairway to heaven to ascend and take God’s glorious place in the sky; only to have the ‘Babel project’ — their empire — frustrated by God. In the Babylonian world, the gods fashion people but also build Babylon as the city where they descend from the heavens to feast on the earth, enjoying the slave labor of the people they’ve made. The Enuma Elish has Marduk describing his building of the great city of Babylon as a stairway between heaven and earth:
“Beneath the celestial parts, whose floor I made firm, I will build a house to be my luxurious abode. Within it I will establish its shrine, I will found my chamber and establish my kingship. When you come up from the Apsû to make a decision This will be your resting place before the assembly. When you descend from heaven to make a decision This will be your resting place before the assembly. I shall call its name ‘Babylon’, “The Homes of the Great Gods”
There’s lots of scholarship out there suggesting that the Tower of Babel is meant to be pictured as a ‘Ziggurat’ — a building functioning as a resting place for the gods, and a stairway between heaven and earth; the Biblical story offers a critique of the sort of worldly power and empire of Babylon right from the beginning (including its vision of ‘images of God’ — who is, and isn’t, an image bearer, and how images are made).
God’s people are not to be “Babylonian” — and part of what defines Babylon is the systemic oppression of those who are not Babylonians. Babylon, as the ultimate destination of Israel’s exile from God, is foreshadowed in Egypt. Egypt is its own oppressive system — a system built on structural or systemic racism. Hebrews are made slaves in Egypt by virtue of their ethnicity. They are oppressed. A system of sin and opposition to God is established that enslaves God’s people; and God cares not just about their pie-in-the-sky-when-they-die spiritual salvation from sin; but a fully embodied emancipation from slavery and systems of oppression; and Israel is specifically not to become an oppressive system; remembering how they were treated in, and saved from, Egypt.
Babylon gives was to Persia, gives way to Greece, gives way to Rome — each of these empires is a human empire built on dominion, and power, and systemic/structural institutionalisation of sin via stories about what it means to be human, the nature of the gods, and why their particular culture is superior to all others (as justification for conquest). Empires in the Bible are systematised sin built around idolatrous worship of things other than God. Empires in the Bible oppress and create victims. God’s people — Adam and Eve, Israel, the church — are called out of empire, out of these systems of sin, and into the people of God so that we become citizens of heaven and ambassadors of Jesus, being transformed into his image. While the so called ‘left’ might envisage an empire built on the destruction of a variety of institutions it deems oppressive, and progress through a reconstruction or redistribution of power from the oppressor to the oppressed — the so called ‘right’ envisages an empire built on power, dominion, and money. It wants to conserve an idolatrous status quo.
Babylon never really disappears; as I mentioned above the book of Revelation equates Babylon with the prosperous market-driven, military powered, dominion of worldly kingdoms — specifically those kingdoms that set themselves up in opposition to the kingdom of God. Those on the Christian right are quick to point the finger at Marxism for its hostility to Christianity (viewed as an oppressor, post Christendom), but very slow to point the finger at the right’s coopting of Christianity for its own power games (*cough* Trump *cough*), or to deny that the status quo in the west could possibly share anything in common with Rome, or Babylon, and be oppressive in its unfettered pursuit of wealth and the good life here and now. Greed is idolatry. Idolatry is inherently destructive. Politically enshrined idolatry is oppressive and destructive to those ‘outside the kingdom.’
Marxism, “cultural” or otherwise, as a systematised vision of the good, not defined by the Lordship of Jesus, is an idolatrous and destructive system.
Capitalism, as a systematised vision of the good, not defined by the Lordship of Jesus, is an idolatrous and destructive system.
Marxism might give us a language and diagnosis of the ills of capitalism, and help us recognise the oppression it creates. But it does not give us a solution if it simply invites us to deconstruct capitalism and change the nature of ‘dominion’ or ‘domination’ any more than a move from Babylonian to Roman rule freed the people of God from slavery and oppression.
Capitalism might give us a language and diagnosis of the ills of Marxism, and help us recognise the oppression it creates. But it does not give us a solution if it simply invites us to deconstruct marxism and change the nature of ‘dominion’ or ‘domination’ any more than a move from Babylonian to Roman rule freed the people of God from slavery and oppression.
To deny that human systems enslave and create victims, oppressor and oppressed, or to suggest Jesus does nothing but automatically save us and provide the good life, is to preach a Gospel that simply enshrines the political status quo, rather than critiquing it through the lens of the Gospel. It is to promote a gnostic Gospel that is only concerned about the Spiritual dimension of life; not a Gospel where Jesus came to offer a different political vision, to create an alternative polis where power is used quite differently.
And this is exactly what Martyn Iles, in his crusade against “Cultural Marxism” is doing; propping up the status quo — capitalism — by spiritualising the Gospel and denying the presence of “victims” or “the oppressed”… Here he is again:
“You don’t need a skin colour to fall into the victim trap. Every one of us can find a way, because every one of us has disadvantages and setbacks in life. That’s the human condition.
But so long as Jesus lives, you are no victim. Not only do you have all the blessings of God’s common grace each day, but He offers you everything, no matter who you are, when you deserved nothing, no matter who you are.
Like I keep saying, the God of the universe offers each one of us the greatest equality in the world. All of us need to get out of our seat in the dust and realise that.”
Iles does not acknowledge the way sin is not just a spiritual reality affecting our relationship with God, but a reality affecting our treatment of one another; that sin affects the experience of people in the world, and that this clearly affects some people disproportionally (think the Hebrews in Egypt). Faith in Jesus does not automatically end oppression; the return of Jesus to make all things new does; a world free of sin, and curse, and beastly governments. Iles ends up preaching an incomplete Gospel because he has a narrow view of sin, and so a small Jesus. He says of the anti-christ left:
“The “facts” that lie at their roots are popular deceptions. A supposed underclass of children oppressed by heteronormativity… horrifying, systemic racism by police officers… an imminent ‘end is nigh’ style climate catastrophe… Jesus as a figure concerned mostly about the earthly ‘oppressed’ and mostly for their empowerment in earthly systems.”
I’d say Iles himself ends up with a Gospel that minimises the importance of the divinity of Jesus and the Triune character of God by elevating the political; with a Jesus more concerned about righteousness, natural order, and sexual purity than those oppressed by injustice the abuse of power, denying the impact of sin on the physical world (whether the environment or human relationships), and a Jesus who is only interested in some disembodied heavenly future. A Jesus you don’t find in, say, Luke’s Gospel.
A Jesus who arrives on the scene as Caesar Augustus is flexing his muscles and measuring his empire with a census; a Jesus whose arrival is announced as an expression of God’s character, the God who, in Mary’s song:
“He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty.” — Luke 1:52-53
Who launches his ministry in Luke by announcing Jubilee; freedom for the oppressed, who then sets about contrasting his kingdom to the kingdom of Herod, Caesar, and Satan.
“The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favour.” — Luke 4:18-19
There’s certainly a spiritual dimension to Jesus’ announcement; he is announcing the end of exile. But there’s also a physical dimension to his announcement; he is announcing the breaking in of the Kingdom of God. This isn’t news to Martyn; the ACL’s whole schtick is attempting to enshrine and create a certain vision of the kingdom of God here on earth, in part through worldly institutions, it’s just this kingdom looks a lot like ‘the right’… and a lot like victory over ‘the left’…
In the meantime, Christians have an alternative political vision to both Marxism and Capitalism; both left and right, and are also free to adopt the critiques of worldly power (and language) from those critiques in order to make the Gospel known. There will be Christians who, because of experience or observations of the world will be particularly attuned to the beastliness of capitalism and the worship of money and power, just as there will be Christians who will be attuned to the beastliness of ‘woke’ marxism and its deconstruction campaign. It serves nobody to label one side of that equation “antichrist” — so long as they’re not denying Father and Son in their politics.
If those on the right feel free to throw around “Cultural Marxism” as the greatest evil, they shouldn’t be surprised if those on the left throw around “Capitalism,” “systemic sin,” “systemic racism” or “black lives matter” in response. There’s a better way than the culture wars, inside or outside the church… The way of Jesus. Who calls us from all forms of idolatry, to have relationships redefined by a new form of worship and a new politics.
I’m still learning lots about Australia’s racism problem.
You see, I’m white, I haven’t experienced racism, either overtly, or through my interactions with the structures and institutions that form part of Australian society — and even within the structures of the Australian church.
I’ve had position, and forms of power, given to me through my education, my employment, and my family’s relative prosperity, secured through generations of free education, inherited wealth and social capital, and through my own efforts in securing an education — primary, secondary, tertiary, and post graduate. I am an ordained member of an institutional church in Australia that requires people in my position to have a certain amount of privilege; the type that enables access to and success in an academic context. My denomination only affords this particular positional privilege to men. Its structures are rigid and built on tradition, as well as doctrine. One doesn’t have to be white to be a Presbyterian minister, in fact there are many non-white ministers and elders in our denomination, but it sure seems to help. One does have to be educated, and adhere to certain social and cultural norms. It’s hard for one to not conform to the parts of our culture that look pretty institutionalised and based on credentials that require a certain sort of privilege; the sort that often seems to limit the pool drawn from (you know, like judges and other positions draw from the same milieu, but also the same schools and suburbs).
It’s easy for people in our particular context, where once one has a platform, and so a voice, one assumes a degree of being there by merit, or calling, to assume there’s a sort of ‘colour blindness’ that should mark our interactions within this institution, and then to extrapolate that as a norm we’d like to see in a sort of post-racial society.
We might even project colourblindness on to God; arguing that this is the default way we’re called to see and treat one another, because in Christ there is no Jew or Gentile; we are all one in Christ Jesus. And yet, our oneness in Christ Jesus does not eradicate our difference — it’s a paradox, or tension, we are called to hold that is held up as part of the Bible’s own vision of the kingdom of God.
“After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands.” — Revelation 7:9
The Gospel of Jesus and our union with him does not eradicate distinction and difference, it unifies us across difference in our created purpose — loving God and enjoying him forever.
Today the Australian Christian Lobby’s Martyn Iles made two mistakes in this area; one, suggesting that God is colour blind, the second, suggesting that because the organisation registered as BlackLivesMatter has a radical vision for the end of oppressive structures that might go beyond a Christian desire to see such structures (like family) redeemed and reconciled in Christ, that all use of the #BlackLivesMatter hashtag supports the boogeyman of marxism. His post fundamentally commits a kind of reverse ‘genetic fallacy’ in that it links a hashtag that emerged on Twitter, with an organisation that developed around the hashtag and the conversation it linked. Hashtags on social media are a way of participating in linked conversations in a democratised way; and these links can give rise to different movements; but to use a hashtag is to participate in a conversation, and to affirm a truth, it is not to affirm a movement, or an organisation.
I am actually colour blind. Red-green. Just, not on issues of race. A few years ago I was invited by Common Grace and Aunty Jean Phillips to speak at a seminar in Brisbane, and there I repented of the idea that to be a follower of Jesus is a call to be colour blind on issues of race. You can read the talk, which drew on the super-powered Mantis Shrimp, an animal that sees a much greater spectrum of colour than I do, to suggest that we are more aligned with God, and the kingdom re-imaged and re-imagined by Jesus, when we see colour (and ethnicity) than when we pretend not to. But here’s a passage from it…
“I want to confess.. For a while I did believe that when it came to issues of race in Australia — colour blindness was my super power. I grew up in a small town in northern NSW and had plenty of Indigenous classmates — friends — even. I’ve always been convinced of the full equality of our first nation’s people. I was so proud of myself that I told myself I don’t see colour… I think this is symptomatic of a view of race issues in Australia that focuses on the responsibility of the individual to not be racist in the way we think of or speak about others; we can tell ourselves ‘I’m not racist because I have Aboriginal friends.’
And then I realised that’s a massively limiting decision in terms of what sort of change might be required in our nation — an imagination limiting decision… and a limited view of what is actually wrong with the world when it comes to race — the systemic side of life; and that I’m blind to the experiences of that system. So I had to try to get past this colour blindness; and to some extent that’s the journey I’m still on today.
If we Christians collectively want to free our imaginations and to be able to work for real change in our nation as people with renewed imagination, who are perhaps able to discover something ‘super human’ — we need to be to be more like the mantis and less like colour blind me.”
In my ongoing process of confessing, and listening, and learning, I’ve continued to journey with Aunty Jean Phillips, and with Brooke Prentis, who is now the CEO of Common Grace; Aboriginal Christian leaders who have worked hard to draw the Australian church’s attention to racism at work in our nation and in our churches.
I find myself facing a dilemma now, because the more I listen and learn, the more aware I am of the privilege afforded to me; as one occupying a position ‘at the centre’ of power and influence in my denomination, with some platform in the wider church (because apparently some people read stuff). I enjoyed one of my institutional colleagues’ reflections on white privilege on Eternity News a couple of days ago, James Snare wrote:
“What I’m suggesting is that the ethical imperatives of Christ, the growing awareness of my own privilege and seeing the consequences of not addressing racism and sexism in culture – and in the church – has led me to believe that people like me can’t let our privilege go unused for others any longer.”
I feel similarly. And yet I’m increasingly aware of the challenges facing people like me, with platforms, occupying positions close to the centre, that speaking up, even attempting to use one’s privilege for the sake of others, can be a form of what is now being called ‘centering’ — it can be a tool that people like me, at the centre, use to keep ourselves at the centre beyond an awakening. We can, in exercising our voices, continue to de-centre the voices of others. I’m aware of how tempted I am to speak up before listening, and how much that speech, even well intended, can be hurtful. I’m also aware that black Christian friends are often commodified as a sort of ‘resource’ in times like this; those we turn to only when it’s convenient and we feel there’s mileage to be made in centering activities; or those we only reach out to when it’s popular to do so.
It’s a fraught space to step into, especially if it is perceived as coming at the cost of those from the margins who have had to work for a platform, or to be listened to, in ways I can’t imagine — whether they are women, or from minorities, or in this particular case, women who are Aboriginal Christian leaders; those whose counsel I’ve sought, who have taught me as I’ve been on the journey with them.
Last week Aunty Jean Phillips phoned me about a rally being held in Brisbane over the weekend; a rally reported as a #BlackLivesMatter rally. She told me she would be attending, and she wanted to draw it to my attention. I didn’t go, partly as a result of my privilege — where I was still trying to decide on the efficacy of rallies, partly because life with small kids, in ministry, in this weird semi-lockdown age is confusing enough, life in ministry is challenging in this season, and for a whole bunch of other reasons that as I spoke to my friend Brooke today, just sounded a whole lot like the excuses I can make as a result of privilege, and only being indirectly effected by structural racism, and by Aboriginal deaths in custody. I admit that another large reason for not attending, for me, on Saturday, is that I think practicing social distancing is still the right thing to do; which is why I’m also not campaigning for restrictions to be lifted faster when it comes to church gatherings. And yet, Aunty Jean went. She’s in two significant risk categories. But how could she not? How can I not?
What I did promise Aunty Jean is that I was working on a letter about Aboriginal deaths in custody; following the urging of Brooke on the Common Grace website (there’s even a template). Brooke has been asking Australian Christians to pay attention to Aboriginal deaths in custody for years now. I’ve been to several #ChangeTheHeart services around January 26 where this is one of the key calls for prayer and action, alongside other initiatives that might close the gap. Brooke consistently urges us to listen, to learn three stories of Aboriginal Australians who have died in custody. This sort of listening is an act of de-centering; so to is acknowledging that listening is something you have been led to by those leaders who have been speaking up against racism in society and the church for years.
So I’m hesitantly offering this letter that I sent as an act of using my privilege for the sake of others, but also as an act of being on the journey with Aboriginal Christians; of listening, of seeking to not put my voice at the centre but to amplify others. Because Black lives do matter, and Australia still has structural issues that are the ongoing result of a time where nobody even paid lip service to that idea. We can’t jump from there to being colour blind; repentance and reconciliation are a process where we do have to examine the institutions, laws, cultural expectations, and practices — and the results they produce — that are the fruits of racism, whether that examination is in the church or society at large, and we must keep committing ourselves to reforming these structures.
I produced this letter because I told Aunty Jean I would, and I wrote it in consultation with Brooke — having asked her first if she, as an Aboriginal Christian Leader, was happy for me to not use the template (she was, so long as it rightly acknowledged a connection to a request from Common Grace, in connection to hearing first nations voices), and if she was happy to give advice as a first nations person — which she is, because to blunder in without such advice perpetuates a marginalisation of Aboriginal voices, and because part of ‘being on the journey’ together is a commitment to relationship and listening, and she gave me great advice on non-centering — particularly that always acknowledging those who have taught you is a good way of not making yourself the centre of attention.
Having witnessed, on Twitter, occasions where transgressions around centering behaviour and feeling the weight of the dilemma, I am thankful for the way that Christian leaders, powered by the Gospel, practice forgiveness around the bumbling efforts of privileged white blokes like me to escape the blinkers of colour blindness and privilege. Brooke and Aunty Jean are both consistently gracious in their responses to me, and others, in a way that without the unity we share in Jesus would be, evidently from Twitter, much more difficult. As Aunty Jean often says, there is no hope for reconciliation or a different Australia around these areas without the cross of Jesus.
Before you read my letter, can I encourage you to do six things:
Commit yourself to listening to Aboriginal Christian leaders, not just privileged white blokes like me and Martyn Iles. There are good resources on the Common Grace website.
Learn the stories of three Aboriginal deaths in custody — like Brooke has been urging us to for years. Here’s a starter on the issue.
Write your own letter, using the template as a starting point, and ask for help from Brooke at Common Grace — join the journey (before you ask, Brooke has put plenty of resources for you to read on the website over the years. Read them first).
Don’t make this an issue of culture war/social justice ‘woke Christians’ v conservatives; make it an issue of seeking to learn our nation’s history and seeing the ongoing effects of that history, and committing yourself to act as someone shaped not by our nation’s story, but by the Gospel.
To the Hon Mark Ryan MP, Minister for Police, Fire, and Emergency Services, and Corrective Services,
CC: The Hon Craig Crawford MP, Minister for Aboriginal and Torres Strait Islander Partnerships, The Hon Daniel Purdie MP, Shadow Minister for Police and Counter-Terrorism, and Corrective Services, the Hon Christian Rowan MP, the Shadow Minister for Aboriginal and Torres Strait Islander Partnerships
My name is Nathan Campbell. I live in Upper Mount Gravatt, in the Bonner Electorate. I am an ordained minister of the Presbyterian Church of Queensland, and my parish meets in Annerley, in the Moreton electorate. My parishioners come from across the greater Brisbane area.
For a few years now I have been “on the journey” with Aboriginal Christian Leader, Aunty Jean Phillips — that’s what she calls it when white blokes like me are prepared to sit with her and to listen. Her generosity in thanking me for being “on the journey” as I listen blows my mind, because I feel like I am powerless to change much at all when it comes to structural inequality and its experience here in Australia. I often feel like I’m doing nothing. Common Grace, a movement led by CEO and Aboriginal Christian Leader Brooke Prentis has invited Christians to speak up, particularly about Aboriginal deaths in custody.
As a Christian I believe that each human, regardless of tribe, tongue, or nation, is made in the image of God; that our lives should reflect his goodness and love in the world, but also that each person has a dignity bestowed upon them by something beyond the self. This dignity cannot be taken away — but we humans can be good at not seeing it in ourselves, or in others. For too long, our western society has claimed to be developed from this idea that each person has inherent dignity, that each person is created equal, while not considering how an inter-generational failure to recognise that dignity in the other has become embedded in our structures, and in the experience of those at the margins of our society.
In recent weeks, as we marked Reconciliation Week, and witnessed the Black Lives Matter rallies around the world, we have all been reminded that one way this failure to recognise dignity, equality, and even the humanity of our first nations peoples manifests is in the ‘gap’ that is yet to be closed here in our country. We have also been reminded about the supreme goodness and necessity of genuine reconciliation, and our desire for it — another bedrock of any society that has been influenced by the Christian message of repentance, forgiveness, and new life together built on love. We are in need of deep, structural, repentance in Australia; in need of turning from an old way to something new, and we must, as we make these changes seek reconciliation with, and forgiveness from those we continue to wrong, our First Nations peoples.
While the Black Lives Matters movement gained momentum because of George Floyd’s death at the hands of the police; the arms of government; we have our own very similar issues here in Australia. Aboriginal deaths in custody.
In 1991 a Royal Commission into Aboriginal Deaths in Custody that began in 1987 delivered its findings on 99 Aboriginal deaths in custody. 99 Australian Australian ‘George Floyds,’ with their own names, and stories. Since the Commission handed down its findings there have been hundreds more Aboriginal deaths in custody; many harrowingly similar to George Floyd’s death. Brooke Prentis and Aunty Jean Phillips challenged those on the journey to reconciliation with them to learn just three names and stories of first nations people who have died in custody. I wonder if you might be able to name three? Or whether you might learn three stories?
So I remember Trevor King, a 39 year old man from Townsville, who couldn’t breathe after officers spear tackled him into the ground, whose wife had called police because Trevor was talking about self-harm. Who died in the ambulance police called in 2018.
I remember Shaun Charles Coolwell, a 33 year old from Kingston, who, during his arrest was pinned, handcuffed, and injected with a sedative, before he had breathing problems. He died in hospital a few hours after his arrest in 2015.
I remember NRR, a 37 year old from Cairns, who was pinned to the ground by six neighbours after a violent altercation, and restrained face down with zip ties. By the time police arrived the Coroner’s Report says that Mr Reading was unconscious, and no longer a threat, however police handcuffed him and shortly afterwards his breathing stopped, he was unable to be resuscitated.
The idea of custody is an interesting one; that those who were the traditional custodians of our land, responsible for stewarding this part of God’s good creation are dying in what should be our nation’s care is a profound problem that should lead us to consider, for example, whether our police should be a “force” or a “service.” The Royal Commission’s report in 1991 made many recommendations that have not yet been implemented, including many that would have resulted in a different approach to policing in these three stories; recommendations about the decriminalisation of public drunkenness (recommendation 79), and of arrest being a last resort in situations like the ones in these stories (recommendation 87a). The report also recommends that officers should receive training that involves listening to Aboriginal people in “appropriate training and development program, designed to explain contemporary Aboriginal society, customs and traditions. Such programs should emphasise the historical and social factors which contribute to the disadvantaged position of many Aboriginal people today and to the nature of relations between Aboriginal and non-Aboriginal communities today. The Commission further recommends that such persons should wherever possible participate in discussion with members of the Aboriginal community in an informal way in order to improve cross-cultural understanding” (Recommendation 96).
As the Minister for both the Police, and Corrective Services departments here in Queensland, I urge you to consider the urgent adoption of these recommendations. There have been 28 Aboriginal deaths in custody in Queensland since 2008, many in situations paralleling George Floyd’s death in Minneapolis. Implementing many of these recommendations would require the sort of partnership between states, territories, parties, and the Federal government that we have seen displayed in the recent efforts to combat Covid-19 here in Australia; we now know such action in response to a health crisis is possible, and so I call on you to exercise the same leadership of our nation in this area by listening to the voicesof First Nations people, and the Royal Commission, and ensuring we do not see another George Floyd, or TK, or Shaun Charles Coolwell, or NRR, here in Queensland.
I would love a reply to my letter outlining how the Government intends to reduce Aboriginal deaths in custody, and where it stands in the ongoing process of implementing the recommendations of a Royal Commission that concluded 29 years ago.
I will continue to uphold you and other members of the Queensland Parliament in prayer as you seek to lead us in listening and seeking reconciliation with our First Nations people. I would be happy to arrange contact with Aunty Jean Phillips and Brooke Prentis should you wish to join us on the journey.
In a recent Gospel Coalition Australia article ‘Why You Should Ditch Your Digital Bible,’ Matt Smith made a compelling case for the priority of paper Bibles over the modern technological solution; the digital Bibles we now carry around in our pockets on the screens of our smart phones or tablets.
Smith concludes:
“But, in consistently choosing them over paper Bibles, we are inadvertently robbing ourselves of the opportunity to store up God’s precious and life-giving word in our hearts, contenting ourselves to sip from the fountain when we could be drinking deeply from it.”
His piece was a thoughtful engagement with an academic discipline sometimes called ‘media ecology.’ Media ecology is the idea that our tools — as part of the physical world (or ecology) we engage with — form us as people, it was pioneered by Marshall McLuhan.
Before the digital explosion, McLuhan predicted that electronic communication would collapse the barriers of space and time and create a “global village.” McLuhan drew on the insights of another scholar, Harold Innis, and his book Empire and Communications. Innis described how empires through history rose and fell based, in part, on how well rulers communicated their imperial vision and so formed their citizens; he saw lots of this boiling down to the technological choices these rulers made.
In the ancient world, you could choose between your messages travelling a long way across space, or lasting for a long time. A statue or inscription was permanently embedded in a place; whereas a verbal messenger could carry a memorised message from one place to another, but if that message was not written down, it lasted for just a short time. Writing on various transportable mediums (papyrus, for example) became a game changing technology, because messages could be carried a lot more easily than big stone tablets, from one end of an empire to another. McLuhan drew on Innis to argue that in communication, content matters, but so does the form we receive it in (“the medium is the message,” he said). Communication choices are ecological; the technology we introduce into our lives forms us.
McLuhan also recognised technological choices actually occur before questions about carving words into rock, or writing in ink on papyrus; writing, even the alphabet, is a technology. When writing was introduced, producing a shift from oral to written transmission of information, people then observed it would have the effects Smith identifies digital bibles have on us moderns. So Plato, quotes Socrates on the danger of writing in Phaedrus:
“If men learn this, it will implant forgetfulness in their souls; they will cease to exercise memory because they rely on that which is written, calling things to remembrance no longer from within themselves, but by means of external marks.”
Smith joins a long line of people concerned about the impact technology will have on us as people; and asks good questions about how the forms and things we introduce into our reflections on God’s word, might shape how we receive and are transformed by God’s word. Tim Challies wrote a book on this titled The Next Story, back in 2011, while Nicholas Carr wrote a more generic look at how technology is affecting our ability to think reflectively, and to remember things, in his 2010 work titled The Shallows: What the Internet is Doing to Our Brains.
In the present Covid-19 age, we’re learning, perhaps more than ever, that technology disrupts. That our technologies aren’t ‘neutral tools’ but that they shape us as we shape our world with them; zoom fatigue is real, disembodied church mediated to us by screens is different, our ability to have side conversations and monitor body language and make eye contact properly with others limits our ability to connect. Thinking about how we shape the ecosystem that shapes us is an important part of thinking about our formation as people, and for followers of Jesus, how we are shaped as disciples. Our technology habits are part of the disciplines that will disciples us; and as Faith For Exiles a recent book on discipleship in ‘digital Babylon,’ by David Kinnaman and Mark Matlock puts it “screens disciple.”
Screens also disenchant. There’s a romance to tactile and tangible objects; like books, with their paper selection and typesetting, and smells, part of the ‘form’ that forms us as people (even if we don’t notice it). Technologist David Rose wrote a book a few years back titled Enchanted Objects: Design, Human Desire, and the Internet of Things, where he pitted two visions of the future against one another; a vision where the world is overtaken by interactive black glass services that serve up whatever content we desire; a kind of global village where space and time (and all human limits) are eradicated as we ‘plug in’ — versus a world where tangible objects are given ‘tech powers’ to make them function like tools from the pages of a fantasy novel. He suggested one is more ‘human’ and more aligned with our desires and our embodied interactions with the world. He remembered growing up with a grandfather who had an array of woodworking tools in his shed; one for every occasion, and bemoaned the rise of the one size fits all tool; in part, because of the ecological impact such changes might have on us as people.
I have strong sympathies with his concerns. I read digital books on a kindle rather than an iThing, and I prefer public Bible readings in church from a paper Bible, while I use my phone when in the pew. But this is an area for us to pursue wisdom, not prescription, and not a silver bullet piece of theologically endorsed technology (whether pixel, or ink).
And yet, Smith’s arguments about the reduction of God’s word to pixels on screens — that it enables distraction, limits context, and limits retention — can also be made about every other publishing decision made around God’s word. The way to counter the impacts he observes might not simply be about the best technology, technique, or medium, but the ecology around those mediums.
His argument about context can also be mounted in a different direction about the decision to compile the Bible, a library of books, into one book — which emphasises the coherent whole at the expense of the 66 individual books. Then there’s the question of ‘which context’ one brings to a passage. Smith defaults to the surrounding passages, but our interpretive context is bigger (and one we bring to page or screen), whether the individual book, or the narrative unity of the whole Bible; centred on Jesus as the Messiah who fulfils the Old Testament in his death, resurrection, and pouring out of the Spirit. It is good to ask how our media decisions frame our reading in any direction, so we might push against that. It’s possible that a hyperlinked Bible connecting you to the Bible’s 63,000 inter-textual references might actually help you appreciate the context better than one that keeps you rooted in one passage.
Martin Luther harnessed the power of the printing press to kickstart the Reformation. He was deliberate in its use; recognising its power remove the authoritative gatekeeper role of a priesthood that kept the word obscure in part by medium decisions. The church kept the Scriptures bound up in hand-transcribed Latin copies. The Reformation was supported by its ecological and technological approach. Printing the Bible, in the vernacular, supported the idea of the priesthood of all believers. Luther chose a technology that supported the re-formation he was hoping to see in people and the church. He chose forms that were not as limited by space and time as those he replaced, and so spread both the Gospel, and the message of the Reformation further and faster than the Catholic church could (and had it adopted the same technology, doing so would undermine its theology). Luther also cared about the physical form of his publications, in a letter complaining that “John the printer is still the same old Johnny,” he says “they print it so poorly, carelessly, and confusedly, to say nothing about the bad types and paper.”
The printed word has a certain sort of formative effect, and part of that comes from a connection to the physical world; part of a decision to read from a paper Bible is an act of resistance, or disruptive witness, against the world of black glass and instant gratification; and we should embrace that to push back against the formative power of screens. But screens — and digital communication — also collapse the limits of space and time; like the alphabet, paper, good Roman roads, and the printing press, they allow the message of the Gospel to be transmitted further and wider and faster than ever before. Smith makes the case that a printed Bible a formative tool. It is. But if we bring an ecological framework to the question of how we access and share the text of the Bible, it’s not our only tool, or always the best one.
The trick with our ecology is to remember that the Bible itself, from start to finish, is not meant to operate in an ecological vacuum. As a communicative act from the divine; an act of Revelation from God, the Bible is relational and is to form part of a broader ecology. For Israel, the Old Testament was received by a community, and created a community with a particular sort of formative ecology; a community that enacted a series of festivals, and liturgical practices, that ate together, that memorised its words, that prayed and sacrificed, that dressed differently to the people on the outside; an interpretive community that lived out the distinctives the Bible called for, and so became a formative community. Operating as a priestly nation; God’s image bearing people revealing his nature and character to the world; God’s images aren’t statues rooted in one part of the empire; they live, breathe, speak, and love.
The New Testament continues this trajectory; but marks an even more substantial act of Revelation. In the New Testament the word that spoke the world into being becomes flesh, and makes his dwelling among us. In the New Testament, authors take advantage of new communication technologies that are available to transmit the message of this word becoming flesh, in fulfilment of the Scriptures, as far across the world as they can; and as people believe the message, it creates a new interpretive community; a new community of people in relationship enacting the message they receive. The church. Whatever form the words of the Bible take in our lives, whether digital or printed or spoken, as we receive them, they come with a broader ecology that forms us. John, who wrote about the word becoming flesh at the start of his Gospels, often, in his written work — a medium decision — acknowledges the limits of that medium because they aren’t fully enfleshed. He says on two occasions “I have much to write you, but I do not want to do so with pen and ink,” he desires to be there in person.
Perhaps the answer Smith is seeking as he employs a hard copy Bible when sitting down to read with students, and encouraging them to do likewise, is not simply in the medium decision he makes about a paper Bible versus a digital one, but in the decision he’s also making to share not only the Gospel, but his life as well, as he reads with others.
Perhaps the biggest problem screens and i-devices contributes to is not the disconnection from the word Smith identifies, but a disconnection from others — perhaps screens serve to individualise us, where the message of the Bible is one that draws us together as a community of priests, called to let the message of Jesus dwell among us richly. But books can do that too.
NOTE: A shorter version of this may or may not appear on the TGC Australia page later this week.
Upload dropped on Amazon Prime this week. It’s like The Good Place, only there’s no twist. Really, it’s not that like The Good Place at all, except that it deals with life after death in a universe where God is mostly absent. Belief in a spiritual afterlife is a quaint hope held by some “Ludds” (from Luddites) pitted against the very real virtual hope peddled in Upload‘s universe — our universe, just in 2033.
There’s some interesting dynamics right up front with this program being on Amazon Prime; Amazon’s end game might look very much like the in show company, called Horizon. Amazon’s smile logo can be found on packaging within the show, but their push into cloud computing, digital media, and Jeff Bezos’ ‘end game’ (not to mention his exorbitant personal wealth — no seriously, click that, spend a few minutes scrolling it, and then come back) make them prime candidates for attempting to produce something like this for reals. It won’t be Elon Musk who does it; probably; he believes we’re already in this future; already characters in a computer program indistinguishable from reality. You can trust Amazon to find ways to keep making money from your consumption after you die.
In Upload, Horizon is the company responsible for the richest afterlife experience (an afterlife experience for the rich, where you have to keep paying for room service and minibar items by swiping left for your virtual pleasures. Horizon’s prime afterlife location is called Lakeview. Residents pay big bucks to have their consciousness digitised and uploaded; stored on servers, so that their lives can continue not in the clouds with harps (like some poor Ludds believe), but in ‘the cloud.’
As far as reviews go, we watched the whole first season over two nights. It’s a fascinating (but not Good Place esque) dig into some philosophical questions about what it means to be human; leaning into Descartes’ “I think therefore I am” to suggest that so long as a person’s mind is still active, no matter what happens to their body, the person still is; and later probing whether a soul exists as a thing apart from a mind. We’re in a sort of new gnostic territory most of the time, except that scientists are also working on synthetic bodies that can host a download of the individual’s upload. There’s a hint of the unnaturalness of life without a body, but even the Luddite hope of heaven is the hope of a disembodied soul in the sky when you die (where salvation, and immortality, is not secured so much by wealth, but simply by death).
The show’s main upload, Nathan Brown, is hanging out for the availability of a download because he knows, deep down in his soul, that to exist as a person, a human, is to have a body. He’s also died in a freak self-drive car accident (or was it), and lost some vital memories in the upload that also make him less than him. Uploaded beings are served by ‘angels’ — employees of the ultimate surveillance capitalism firm, who are voice activated. Unlike Siri and Alexa, these are real humans sitting at computers waiting for voice commands from now-digital beings. And so we meet Nora, Nathan’s angel.
The show also has some fun pictures of technology in the not so distant future; including consent cameras for kicking off sexual encounters largely curated via Nitely, a future version of Tinder. The show handles sex and bodies in a fascinating way; the boundaries between the digital afterlife and the real world are almost totally porous, any avatar can cross over and connect in virtual reality, which means your loved one is never truly gone — even if they stop aging (so long as you don’t pay for age up updates). Sex is excarnated, rather than incarnating — though for those on the meaty side of reality, feelings are reproduced by a frankly kinda creepy VR suit. When Charles Taylor observed that the ‘disenchanted’ world we now live in is an ‘excarnated’ world — he was describing a world that pushes us out of being enfleshed in bodies, and into ‘being’ in our heads. Where sex may once have been ‘enchanting’ — sacramental almost — as a good gift from God, in the disenchanted, excarnate, world it is simply transactional.
At one point in A Secular Age, Taylor notes that the more intimately connected we are with a person the less worried we are about cross contamination — we’ll share a spoon with those we kiss — he suggests sex is the ultimate expression of such intimacy, that “love making itself is a mixing of fluids with abandon” — it’s a bit gross; but as we become excarnate, culturally, our approach to intimacy gets a bit blurry, when our bodies don’t matter anymore, we’ll mix fluids with anybody. And yet, the VR ‘sex suit’ proves too much for Nathan’s girlfriend, stuck in embodied life, because she sees them being cleaned in the hire shop — and hears all about the fluids they have to wash out — the suits are also used for people hugging dead grandparents; so there’s a cocktail of snot, vomit, sweat, and other things. Gross. Bodies are gross. And yet, sex-as-intimacy, for two embodied people, can also be sacramental; Nathan’s girlfriend, Ingrid, is prepared to overcome the ick factor because she “misses their intimacy.” Touch matters. Bodies are essential to that, and while our approach to sex (think pornography, hookup apps, consent video cameras, VR suits etc) can ‘excarnate’ — we can push ourselves away from our bodies and into our brains, sex, like other embodied pleasures, has the capacity to re-incarnate us. To remind us of the goodness of our bodies, and even of something enchanted or transcendent; something meaningful. Taylor calls this ‘haunting’ we sometimes experience in the real world — the reminder of something beyond us a ‘frisson’ (sometimes called “skin orgasms“) — that’s the little thrill you get sometimes that makes your neck hairs stand up and your skin get goosebumps. That power of touch — even in the afterlife — gets explored too.
The fundamental question in season 1 of Upload is can a human be a human without a body; what are we? While the eschatological hope served up by Amazon Horizon is frictionless consumption in a digital eternity controlled by a corporation that exists to serve your every whim with a voice command (“Alexa…” I mean “Angel…”), the question Upload asks is just how satisfying such a future can be; and whether a download into an eternal body might not be a more desirable, human, outcome.
Those in the digital world have lost all the limitations of embodiment; there is no longer any mourning, nor crying, nor pain… it’s a world made new. Digitally.
Except, you can pay to be sick — because after a stack of time in the digital afterlife, your yearning for a bodily existence leaves you wanting the feeling of pain or sickness, just to feel alive. So, you can pay to have a headcold…
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Zach: “Having a cold is no fun”
Nathan: “Why are you paying extra for this, isn’t it like a dollar a minute”
Zach: “When you’ve been here a little longer you’ll see that having no fun can be kinda fun. My nose is actually stuffed up. Just like real life.”
_______
The conversation pauses here because a new afterlife experience pops up; it’s pay to play, remember.
Trust Amazon Horizon to figure out a way to monetise a sneeze.
One of the more depressing sub-plots (and there are a couple, if you push too hard), is the story of Luke. Luke is a war veteran whose body was broken in conflict; he lost his legs, and rather than suffer life in the body, with no legs, he chooses to ‘upload’ early, and spends his digital life chasing experiences from the other parts of his body he gave up (mostly sex and food). Life without a body isn’t all its cracked up to be in Lakeview. But he’s also just a bloke desperately looking for connection. The show wants love to be enough for him, and for him to find compensation for the other bits, but it also leaves open the idea that life without a body just won’t be enough.
There’s a great dialogue between Nathan, and Dave, the Luddite father of his angel (it’s complicated) about the nature of the person, the soul, the afterlife, and hope.
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Dave: “You see Nathan, when you died, your soul went to real heaven, so whatever simulation I’m talking to now has no soul. It’s an abomination.”
Nathan: “Ok, or, there is no soul. And there never was, and in a sense both of our consciousnesses are simulations. Mine on a silicon computer and yours on a computer made of meat. Your brain.”
_______
Dave’s hope is a tangible future where he might hold his wife in his arms again; an embodied resurrection even, but Nathan, like many good moderns, can’t conceive of heaven as anything more than disembodied consciousness; eternal life for the soul, but not for the body. Like in the finale of the Good Place, the message from episode 1, to the end of episode 10, is that heaven is other people; the chance to spend eternity (or as much time as possible) with the people you love. God isn’t in the picture — even in Dave’s heaven — heaven is other people. For Horizon/Amazon — that’s an opportunity to make some money…
There’s an open source alternative to Horizon weaving its way through the storyline of Upload; the good guys who want heaven to be ad free. That might be the truly ‘good place’ — and Nathan hopes to be able to bring some of that open source goodness to Horizon; to hack away some of the overreach of his corporate overlords. Whether or not a ‘good’ digital afterlife is possible, Upload reminds us that we really want bodies for most of the stuff we love; which fits with the Christian understanding of the person. We are not souls in a meatsack — that’s gnosticism or Platonism — we are people who have bodies. The Christian hope is a resurrected body; a body made imperishable because God’s Spirit works not just with our soul, but on our body, to make us heavenly and immortal (1 Corinthians 15).
And while the show is billed as ‘science fiction,’ there are actually people out there seriously contemplating what such a digital afterlife could or should look like. Let me remind you again, Elon Musk thinks this is it; that the digital afterlife, where we exist not as people with flesh and blood, but as 0s and 1s in someone else’s program (with Covid-19 a really weird glitch in the software; a virus even). This was also, taken in a more dystopian direction, the plot for The Matrix.
There’s a question about what a good digital afterlife might look like, if the tech was available. We humans love the idea of being in control of our own end game; being able to work towards an eschatology (a view of the ‘end times’) where we, collectively (or corporately) are gods who can select our afterlife of choice and then consume our way to bliss. That fits the secular narrative pretty neatly. Amazon is a master of that narrative; a master of frictionless consumption and seemingly limitless consumer choice; which makes its involvement with the production of this program quite bizarre to unpack. Is being sucked into Amazon’s mainframe a good death? A good afterlife?
In Greek, the letters ‘eu’ at the start of a word work as a prefix for ‘good’ — so ‘euthanasia’ is a “good death.” In 1993, tech-philosopher David Porush published a journal article titled ‘Voyage to Eudoxia.’ It was an article exploring a potential escape to cyberspace; a good cyberspace. He suggested an obsession with cyberspace emerged earlier than he was writing (almost 30 years ago), after space exploration became a little passe. The next big tech things would be computers. Games were just starting to become ‘immersive’ (though nothing like they are now). He wrote then:
“Eventually, in the far-flung future perhaps, we may all emigrate, at least part time, to this new and gleaming electronic suburb, there to revel in an excess of sensory stimulation that today’s cinema or MTV can only hint at.”
He called this future place ‘Eudoxia,’ after Eudoxos of Knidos, and an invisible city in the work of an author he liked, Italo Calvino who wrote Cybernetic fiction. Porush used the term ‘cybernetic’ to describe a future “Cybernetic Age” where technology might enable us to capture (and maybe understand) the mind and how it works. Porush described a genre of science fiction exploring this potential as “cybernetic (or even better, “anti-cybernetic”)” — Upload joins a long line of stories, like William Gibson’s Neuromancer, exploring the potential that technology might free us from our bodies. Calvino, and Porush use the word ‘Eudoxia’ to describe the ability to write and create virtual worlds, or cities, built on ‘good discourse.’
“We now have a word for a magic technology that will create a complete sensorium or virtual reality on a cybernetic platform; cyberspace, an accessible, self-referential, genre-destroying hyperspace, a soaring sensorium that will imitate, model, and link to its mirror image, the human brain.”
Porush believed such a future technology, or place, Eudoxia, would render the story — TV or fairy tale — impoverished.
Lakeview, the ‘heaven’ in Upload, is a picture of a Eudoxia. And it turns out, people still want their bodies. That the mind itself is not enough; and that the sort of ‘transcendence’ Porush dreamed of, where we push out of our bodies and into our brains, is actually disenchanting rather than magical.
In a follow up piece, Hacking the Brainstem, published in 1994, Porush argued that (even then) our “centuries-long romance with technology” where we used technology to, for example, achieve intimacy with others, “has already cyberspatialised us,” preparing the way for us to experience ‘sensuous information bodilessly’ — he breathlessly hoped that cyberspace would help us transcend our bodies. He said in the sort of science fiction that anticipated cyberspace — this cybernetic fiction — “Cyberspace already transcends the physical “meat” body by creating a simulated “meta” body in the brain and communicating with it directly via electrical implants.” He said:
“Eudoxia is presently enacted in video games and cybernetic fiction, which will find their ultimate material marriage in the computer’s cyberspace.”
Whether or not this future can, or will, happen is immaterial. It’s clearly a future that we like to imagine happening; an escape from the meat of our bodies into the meta. Life forever; freed from pain and suffering, beyond death.
That a company like Amazon is going to be best placed to deliver such a future is a scary thought Upload presents us with; but its story, like other anti-cybernetic stories, should cause us to pause and ask if this is the best good place we can imagine.
Porush describes the promise of cyberspace peddled in such stories in this reasonably long passage, it’s worth it though…
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The imminence of the cyborg is not a matter of speculation, it is a matter of reporting the news, a matter of postmodern sociology and introspection. We are already experiencing the reflux from a time twenty seconds into the future when our own media technologies will physically transcribe themselves onto our bodies, re-creating the human in their own images, forcing our evolution into the posthuman through a combination of mechanistic and genetic manipulations… yberspace will renovate human relations; it will unite art and technology; it will represent an altogether new and radical domain for improved social, psychic, and perceptual transactions. Bypassing the infirmities of the body, cyberspace will free the cripple and liberate the paralytic. Enabling multimedia and sensory access to the entire wealth of world data, cyberspace will deliver a universal education. Through its anonymity, cyberspace will invite the construction of a more ethical code and create norms for human interaction that strip distinctions of gender, class, race, and power. Cyberspace will provide a playspace for the imagination to roam free, liberating the mind from its inevitably neurotic relationship to the body. Cyberspace therefore has untold psychotherapeutic possibilities. Yet cyberspace will incapacitate destructive urges and consequences by removing our bodies. Cyberspace will create the means for a pure and perfect democracy and universal suffrage in which everyone can vote immediately on any issue. Cyberspace will present the possibilities for “virtual communities.” Cyberspace will reconstruct the nature of the relationship between labor and time and labor and space and will reconstruct authoritarian technics as they are manifested in the workplace —although one wonders who is going to empty the garbage and build the roads after we have all emigrated to this new virtual suburb. While cyberspace will undoubtedly present new opportunities for criminality, rape and physical assault will become impossible. Cyberspace will present a new opportunity for our manifest destiny, a new frontier. Cyberspace will make war obsolete by turning it into a Desert Storm videogame. Cyberspace will create a totalized hypertextual platform that will cure what ails American higher education. We will become immortal there. It will enable us to combine work and play in a new way. Even the music will be better there. Cyberspace will be the new, clean, virtual Eden to which we will all emigrate when this physical world becomes an unlivable ecodisaster. In cyberspace we will finally perfect the academic’s dream of sex: we will be able to indulge lust without the involving of our bodies (perhaps I should have said “the dream of sex that’s academic”). The New World, World Without End, amen.”
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Cyberspace in Porush’ vision, is the cyberspace on offer in Upload. A world built by Horizon Amazon.
In Hacking the Brainstem, Porush makes a pretty interesting point about ‘utopian visions’ served up in our stories; eschatologies, even. He suggests we create utopias, culturally, by ‘modelling our view of human nature rationally and then inventing a technology to control or direct that model’ — by ‘technology’ he says he means “systems that seek and project perfect control” — so when a human is placed in the system the system encourages the “best part and controls the worst part of human nature” while the human maintains the system by their participation. This is particularly interesting when one considers Upload’s utopian vision; a digital world where the technology pictures the ideal human life as one of unfettered consumption in the pursuit of goodness and pleasure, surrounded by those people you love (such that you might consume them too).
The world we live in is one where corporations want that to be our utopian vision; because it’s what keeps them profitable.
The corporate world wants to keep us disenchanted and placing our hope in a technological future — a eudoxia — because if we put our hope in some transcendent otherworld, heaven — clouds outside the cloud — then they lose us now. We no longer want to play in their system.
There’s a reason there’s no God in Upload — that the priest for hire at the funeral parlour offers up factoids about Nathan that he’s gleaned from wikipedia, and no comfort beyond his digital avatar being there on the big screen behind him. God upsets the apple cart of these apple vendors.
Like in The Good Place, the ‘eudoxia’ of Upload — Lakeview — is in need of a good eucatastrophe. A “good catastrophe” — the term coined by Tolkien for the fantastic moment in a fairy story where the failure of our attempts to build our own utopian visions; craft our own ending to the story, our own ‘afterlife’ is met by an interruption; a good catastrophe. Tolkien’s ‘best catastrophe’ — the one that means I’d be banking on fantasy novels outlasting cybernetic fiction — is the enchanting story; the story that reminds us that reality is not all there is; that the physical world points to a supernatural world; that sex in bodies is, like other experiences in our bodies, meant to throw us towards something ‘enchanted’ rather than excarnated, and to remind us that our bodies are fundamental to our personhood. Tolkien’s best version of the good catastrophe is, of course, the version where the story of Jesus is true; where the heavenly future he offers is not disembodied life in the cloud(s), but an embodied life in a re-created and renovated world; this world; not a digital world; not a world fuelled by consumption and the pursuit of pleasure through choice where you have to keep paying a corporation; but a transformed world centred on the love of God for his people, and the love of his people for God and for one another. This is our hope. The real new eden — not the digital one.
“Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God.‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”
He who was seated on the throne said, “I am making everything new!”
Revelation 21:4-5
Who needs a Lakeview when you can have a river view anyway…
Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations.No longer will there be any curse.
Once upon a time there was a boy. He believed the bright lights of the big city and the experiences on offer there would allow him to be truer to himself than the life he had been born into.
He was born to a farmer, all his life to this point he’d been playing out the role he was born into. He found that role stifling. Sure, it involved the promise of one day owning a share in the farm — its success was his success. Sure, it involved security, and family life, and knowing who he was… but the order the lack of choice. This life was oppressive and he had to get out. He had to be free to choose his own destiny. His own identity. So he cashed in his shares from the farm and followed the lure of the bright lights; the city lifestyle he’d seen in advertisements that offered him more than he could imagine. So much choice. The ability not just to experience pleasures previously denied; this wasn’t just about hedonism, but freedom. He could be his own man. He could make choices. He could buy what he wanted, spend time with who he wanted. He was an heroic individual escaping a tired regime, aided by the voices of those who would help him be free as he made his informed consumer decisions to express himself as he fulfilled his every desire.
But then, the money ran out. When that happened he found that the companies that had promised so much — promised to be there for him — were no longer interested. He was no longer in the thick of the action in the big city. And even if he had the money to satisfy his desires, that had all proved less lasting — less good — even, than he imagined. He’d found himself addicted to the fast life; addicted to expressing himself and experiencing momentary pleasure; and he’d ended up essentially giving his whole life, everything he’d worked for, in pursuit of this pleasure to these companies that had promised so much, but delivered nothing.
The fast food and fast women he’d enjoyed with his money didn’t just disappear. In hindsight, the choices he made and the disappointment he felt when they didn’t satisfy left this boy questioning whether they tasted that good at all; they certainly were insubstantial and the flavours had nothing on the flavours that came from a home cooked meal served for him by a family that loved him. The fast food from the big city had an emptiness about it; no nutritional value; nothing lasting. As the city rejected him the boy found himself at its margins; unable to be ‘truly human’ on its terms because he now no longer had power, the boy started tending to the animals that would one day be slaughtered to serve up with eggs. He was once the image of success; an image he projected for himself; now he was beastly. Feeding the pigs and desperate to eat of their food; to become beastly, only, he already had, as a piece in the machine that fattened up pigs for market he was already no longer a free person exercising choice. He was a slave. Robotic. A part of the system.
The boy wished he’d never bought into the hype. Those companies didn’t love him. Their success — and the success of those who owned them, with their big houses and lavish lifestyles, didn’t want him to succeed, they wanted him to be a consumer so that they could consume him. Suck the marrow from his bones, while he ate swill.
This, of course, is something like a parable Jesus told. But it’s a parable for modern times too.
Watch this.
Get the message. These companies have ‘always been there’ for you. On your side. It’s corporations that take care of people — families — as we consume our way to the good life. In times like these, these ‘uncertain times’ — this pandemic — it’s companies who are there for us. In our homes. We can consume even while social distancing. Because these companies are here for us. As they have been for decades… We can count on them to help us get through this. Apple’s ad was, I thought, particularly inspired, and kinda beautiful, even if a picture of how much technology has ingratiated itself into our modern lives.
It’s Apple’s products, of course, that promise to bring us together, much like Telstra suggests it does in its magic of technology ads.
These companies offer the lure of bright lights and pleasure and security and all the tools one needs to survive and thrive as we consume our way to pleasure and express the real us in the midst of this pandemic.
Billions of dollars will be spent on advertising, messaging, and television and media content to make you feel comfortable again. It will come in the traditional forms — a billboard here, a hundred commercials there — and in new-media forms: a 2020–2021 generation of memes to remind you that what you want again is normalcy. In truth, you want the feeling of normalcy, and we all want it. We want desperately to feel good again, to get back to the routines of life, to not lie in bed at night wondering how we’re going to afford our rent and bills, to not wake to an endless scroll of human tragedy on our phones, to have a cup of perfectly brewed coffee and simply leave the house for work. The need for comfort will be real, and it will be strong. And every brand in America will come to your rescue, dear consumer, to help take away that darkness and get life back to the way it was before the crisis. I urge you to be well aware of what is coming.
For the last hundred years, the multibillion-dollar advertising business has operated based on this cardinal principle: Find the consumer’s problem and fix it with your product.
These ads are the precursor for this project. Peddling the idea that consumption of products — participating in ‘the economy’ — is going to fix our problems.
Look, here’s a disclaimer, I worked in a marketing adjacent role (public relations). I loved it. I believed in what I promoted. Not all marketing is bad. Some products and services are good for you and it is good for you to know about them; but, on the whole, advertising and marketing are the prophecy and evangelism arms of a greedy consumerism that is bad for your soul. It’s possible not to sell or destroy your soul in a capitalist world, it’s just really hard (camel through the eye of the needle hard). Marketing and advertising can be used for good, but as a Christian I want to note that there’s a hint of advertising in Genesis 1, where God declares things ‘good,’ and more than a hint of advertising in Genesis 3, where the serpent creates a desire and sells a product to Adam and Eve.
It’s interesting for me, as an employee in the institution that once occupied this place in the cultural landscape, or the collective psyche, the place that offered comfort and hope in a crisis; and the stability of having been around for a long time… to see companies now jostling for the position the church once occupied. This fits neatly with Charles Taylor’s ‘secular age thesis,’ as I’ll outline below. The nutshell of Taylor’s thesis is that one of the social changes that produced secularism is the explosion of options we have post what he calls ‘the nova’ — options we have to pursue our own authentic self, freed from traditional power structures (and being ‘born into’ a particular station) we now define who we are; we choose our own identity, and we often express this through consumption of the things that we believe are good and true to ourselves. Corporations then play the role of priest, and shops function as temples, advertising becomes prophetic.
There are three take homes for me from this ad.
One, it reveals not a lack of imagination on behalf of the advertising industry; it’s a sign that the corporate world is on message. And its message stinks because it is selling slops not really fit for pigs, let alone humans, designed to fatten you up, so this little piggy can go to market. They’re trying to convince you, in essence, that the little piggy goes to market to buy stuff, which is a naive reading of that nursery rhyme, rather than to be slaughtered and turned into ham. The whole enterprise of finding meaning through consumption of products aided by corporations is hollow and rotten. People have turned from the church in the west for good and understandable reasons; but to turn to consumption and the pursuit of individual authenticity and freedom through consumer choice — that’s made a bit ridiculous when we see what looks like a smorgasbord of options is just the same swill served up in different packaging. There is nothing truly satisfying on offer from the ‘big city’ with its bright lights, desire creation, and consumption.
Second, these companies are part of an economic status quo that will do its best not to be disrupted by this pandemic; they’ll be pouring resources into advertisements and lobbying to get us consuming once again. Because the way the world was set up pre-pandemic relies on these companies occupying a particular place in the landscape. They’ll keep dressing up pig swill as a gourmet meal (the same one over and over again), but it will still be pig swill, and this is an opportunity for disruption.
Third, it’s a mistake for us in the church to think that the way back to relevance for the church is to play the consumer game; to offer ourselves as another option in the pig pen. Our job is to disrupt by playing an entirely different game; not the game where we’re pigs fattened for market to be killed, but children loved so much the father sacrifices a lamb to welcome us home. This comes with an entirely different pattern and pace of living and a different framework for understanding goodness and satisfaction.
Consumer life in the Secular City
Taylor describes the basis for the secular age we now live in as the ‘immanent frame’ — that is, a view of reality that excludes the transcendent (the realm of gods or spirits or non material reality). This is a relatively new thing (which is why it’s interesting to hear companies in the video proclaiming how long they’ve been serving the community, and the oldest you get is ‘over a hundred years.’
In this immanent frame, the previous social and religious ordering that gave rise to meaning, especially the sort of meaning that might help you through a crisis (whether superstitious, or pagan, or Christian, or a combo of all three), are gone and we are left to make meaning for ourselves. We’re cut off from God or gods, freed(ish) from inherited social obligations, free to make our own choices and choose our own adventure. Basically, the immanent frame makes us all like the boy in our story, cashed up with an inheritance from a previous social order, and able to decide what to do next to make meaning for ourselves without dad (or God) telling us what we have to do now. Taylor calls the individual in this situation ‘the buffered self’ — the self shielded from external, coercive, forces.
This isn’t just about individual selfishness. Taylor suggests that for a society wide change in belief and behaviour to take place it has to be motivated by a shifting shared sense of what is good for people; and the shift is a shift against oppressive structures. Some of this is legit. I don’t want to live, for example, in a Feudal society where my station and my professional options are pre-determined by the family I am born into, or a caste system (which isn’t to say our society isn’t structured in similar ways within the rules of the game as the companies we’re talking about want us to play it; enslaved, rather than freed, by personal choice and consumption and only allowed to succeed if we play the game by rules determined by some other).
Taylor suggests our society has turned to authenticity and expressing our true self as the cardinal virtues, and that we use consumer decisions to both discover who we really are, and then to perform and project that identity into the world in order to be recognised.
The post-war era (the time frame that most of those companies in the ad launched) brought with it an ‘affluence’ and a concentration on “private space” where we had the means to fill our own spaces; our castles and our lives; with “the ever-growing gamut of new goods and services on offer, from washing machines to packaged holidays.” Taylor says “the pursuit of happiness” became linked to consumer lifestyles expressing one’s “own needs and affinities, as only the rich had been able to do in previous eras.” Children born after this period became a new youth market, targetted by advertisers as ‘natives’ to this consumer culture; those who would, by default, express ourselves by expressive consumer choice.
The ‘good’ of authenticity was mashed up with a culture of expressive individualism in a framework provided where consumption was the way to discover and reveal your true self. Taylor sees this particularly playing out in the realm of fashion; particularly when an individual makes a consumer choice to express themselves and their identity as belonging to some thing or other that is greater than themselves (a bit like social media likes and posts also work as the performance of one’s authentic self). This effect of shared expression through shared fashion — be it a hat, or Nike shoes (or an Apple product) — is amplified in public places like concerts (band t-shirts) and sporting events (jerseys) which provide additional meaning for our actions and expression, these expressions of solidarity in public spaces are important in the secular world; because they are essentially religious experiences. Where once we might have conducted such meaning making activities in pilgrimages or religious festivals, now we do so in an immanent frame, and it’s our shared consumer decisions (buying the same shirt, for example) that produce this impact. Such moments ‘wrench us out of the everyday, and seem to put us in touch with something exceptional, beyond ourselves,’ such that our consumer choices can sometimes in replacing what the transcendent once did for us (in terms of meaning making and connection) give us a haunting sense of what has been lost.
Experiencing this haunting, this sense of connection, those glimpses of the transcendent, may also be what fuels our consumption — and it’s kinda no surprise when those responsible for driving our consumption — advertisers — tap into that, with imagery (or iconography) and the sort of language and purpose you might once have reserved for religious organisations. Taylor says the result of all this is that:
Commodities become vehicles of individual expression, even the self-definition of identity. But however this may be ideologically presented, this doesn’t amount to some declaration of real individual autonomy. The language of self-definition is defined in the spaces of mutual display, which have now gone meta-topical; they relate us to prestigious centres of style-creation, usually in rich and powerful nations and milieux. And this language is the object of constant attempted manipulation by large corporations.
So we’ll either consume as an expression of tribalism where we can mutually display our belonging (like wearing a band shirt to their concert, or the shirt of our local football team), or with an eye to the life we wish we were living (like wearing a luxury brand, or a shirt bearing the logo of a company whose values and prestige we aspire to… and companies will fuel this dissatisfaction in us by seeking to create desires that only their product can fulfill (which is marketing 101).
Tech in the City
You can stack Taylor’s observations against the behaviour of companies a decade after he wrote A Secular Age (so, now). And start to bring in some observations here from other thinkers, especially about the role technologycompanies play in facilitating modern life. We can now perform our identities online, not just in the public square; which is what telcos are offering us (especially in a time of social distancing), what social media companies facilitate (via your ‘profile’ and your ‘feed,’ and what tech companies (like Apple) provide us with tools for (like phones with cameras). These companies, as much or more than bricks and mortar stores in public places, and large scale public gatherings (especially right now) are providing the ‘social imaginary’ for us, as well as providing the space for us to ‘be ourselves.’ Which is a problem if part of the ‘corporate status quo’ that is making a stack of money off helping us ‘express our true selves’ (and so enslaving us to their own oppressive system) is a sort of ‘Babylonian’ technocracy. I mentioned the ‘technocracy’ idea in yesterday’s post, where I linked to Alan Jacob’s piece about the over-promising made by the technocratic regime about the satisfaction technology might bring us. Neil Postman actually (I think) coined the term in Technopoly, where he described the way tools work in connection to our symbolic performance of things that give meaning. Postman said:
“In a technocracy, tools play a central role in the thought-world of the culture. Everything must give way, in some degree, to their development. The social and symbolic worlds become increasingly subject to the requirements of that development. Tools are not integrated into the culture; they attack the culture. They bid to become the culture. As a consequence, tradition, social mores, myth, politics, ritual, and religion have to fight for their lives.”
Postman, Technopoly
He sees tools — our technology — pushing into the vacuum Taylor observes in A Secular Age, the search for meaning in an ‘immanent frame,’ to become ‘the culture.’
That quote is startling to read alongside the Apple ad above, given what it depicts and what it promises, but unsurprising… because commentators have long observed the religious function of Apple and its mythmaking engine. Marshall McLuhan (writing before Apple was a thing) suggested technology, especially communication technology that embeds itself in our ecosystems and our individual lives, functions religiously, that is, in a technopoly our technologies become idols. And these idols end up enslaving us.
“The concept of “idol” for the Hebrew Psalmist is much like that of Narcissus for the Greek mythmaker. And the Psalmist insists that the beholding of idols, or the use of technology, conforms men to them. “They that make them shall be like unto them… By continuously embracing technologies, we relate ourselves to them as servomechanisms. That is why we must, to use them at all, serve these objects, these extensions of ourselves, as gods or minor religions… Physiologically, man in the normal use of technology (or his variously extended body) is perpetually modified by it and in turn finds ever new ways of modifying his technology.”
McLuhan, Understanding Media
McLuhan also believed escaping this status quo will prove very difficult because of how embedded technology and consumption is in our modern life — and how much they reinforce one another until we become these robotic ‘servomechanisms’ — thoughtless consumers who can’t escape, and probably don’t want to…
“For people carried about in mechanical vehicles, earning their lives by waiting on machines, listening to much of the waking day to canned music, watching packaged movie entertainment and capsulated news, for such people it would require an exceptional degree of awareness and an especial heroism of effort to be anything but supine consumers of processed goods.”
McLuhan, Mechanical Bride
Scott Galloway, a tech pioneer, entrepreneur, and business academic wrote a book titled The Four, examining the big four tech companies that dominate our ecosystem: Apple, Facebook, Amazon, and Google. He viewed them all through a religious prism, and (following some stuff a while back by Martin Lindstrom around the brain activity of Apple users while interacting with its products mirroring the brain activity of religious people while practicing their religions), Galloway said:
“[Apple] mimics religion with its own belief system, objects of veneration, cult following, and Christ figure,” … “Objects are often considered holy or sacred if they are used for spiritual purposes, such as the worship of gods. Steve Jobs became the innovation economy’s Jesus—and his shining achievement, the iPhone, became the conduit for his worship, elevated above other material items or technologies.“
Scott Galloway, The Four
A call to (secular) worship
These ads aren’t just neutral. They aren’t just designed to keep the economy afloat and people in jobs. They are a call to worship. A call to not be disrupted. To keep eating the pigswill dreaming of a time when you might be at the centre of the city, not its margins, and telling you that it’s consumption that’s going to get you there as a consumer.
David Foster Wallace talks about this status quo in his famous speech This Is Water. He said this pattern of consumption; of worship; is the ‘so-called real world’ — our default settings. He said:
And the so-called real world will not discourage you from operating on your default settings, because the so-called real world of men and money and power hums merrily along in a pool of fear and anger and frustration and craving and worship of self. Our own present culture has harnessed these forces in ways that have yielded extraordinary wealth and comfort and personal freedom.
It was this siren call, the idea that he was missing out on the good life, that pulled the boy in our story from his father’s garden-farm to the bright lights of the big city. The call to fast food, fast women, and parties was an invitation to worship at a different sort of temple (and, you know, those activities were actually stock in trade for first century pagan temples). The boy in our story is invited to worship other gods, and they end up treating him the way the gods of other pagan nations, especially Babylon, treat people; as a slave.
Disrupting hollow gods
Our boy found himself feeding the pigs, on the outskirts of the big city.
One day, as he looked at the muck around him, as he noticed the slop looked a lot like the leftovers of the meals he came to the city to eat… he realised he’d been sold a lie. All it took was a momentary break; that moment where he pictured himself on his knees tucking in with the pigs. He new. He knew the city was turning him into an animal. In that moment, the emperor had no clothes. The bright lights of the city were flashy and distracting — just the right amount of visual noise and trickery to keep you from seeing the city’s ugly underbelly. He began to daydream; imagining himself back at home on the farm. The clean air. The clean living. The clean eating. Feasting with his family. Better to be a servant there, in a life giving system, than a slave here, on the path to being chewed up and spit out, he thought. So he hit the road.On his way out the billboards by the road started crowding out his vision; promising fast food; fast women; fast money; fast satisfaction. Doing all it could to claw him back. To gobble him up. He ran.
All he needed was a little disruption. And he was gone.
The city promised our boy freedom, only it didn’t offer real freedom, but a certain sort of slavery. This is the same deal our advertisers offer us now; it’s the same city. The same world.
This is a world that doesn’t want disruption.
This is a world whose gods are hollow; a world that tries to dress pig slop up on a big white plate as a gourmet meal. It’s a bit like Ephesus in the book of Acts — a world that pursues wealth and flourishing from making, marketing, and selling, silver idol statues; that feels very threatened when the hollowness of those gods is revealed by a God that actually offers satisfaction.
My favourite part of This Is Water is not the bit about how ‘everybody worships’ or the diagnosis of what flows from the worship of false gods (dissatisfaction). It’s that all these false forms of worship of things from within what Taylor calls ‘the immanent frame’ — the decision to, as Paul puts it in Romans, worship created things rather than the creator — leave us with a ‘gnawing sense of having had and lost some infinite thing,’ but also, that anything immanent we worship, and worshipping anything not transcendent will, in Wallace’s words “eat you alive.” Take that piggy.
Taylor describes this too; he says the turn to expressive individualism — to performing our ‘authentic self’ via consumption actually leaves us hungry. The promises of advertisers and their corporate masters do not satisfy our hunger; they are hollow. This is what the ad compilation reveals. The utter hollowness of the promises of the corporate world; the hollowness of the idea that companies and their products can be ‘there for us’ in a pandemic when we are fearing for our health and our lives, the emptiness of meaning that this turn from the transcendent to the immanent can provide… Taylor says this leaves us haunted and with a sense of lack; not just in those times were previously we’d have turned to religion to help us make meaning (key markers like births, marriages, and death) but “in the everyday” — and actually, it’s in the everyday where we might notice it most. It’s the idea that we feel the lack not just when we’re feeding the pigs from the margins; but right there with the bright lights, in the big city. The emptiness of what we’ve replaced God with bites just as hard as the hunger pangs in the pig pen. Taylor says:
But we can also just feel the lack in the everyday. This can be where it most hurts. This seems to be felt particularly by people of some leisure and culture. For instance, some people sense a terrible flatness in the everyday, and this experience has been identified particularly with commercial, industrial, or consumer society. They feel emptiness of the repeated, accelerating cycle of desire and fulfillment in consumer culture; the cardboard quality of bright supermarkets, or neat row housing in a clean suburb; the ugliness of slag heaps, or an aging industrial townscape.
Taylor, A Secular Age
Taylor says this is one of the things that keeps us from defaulting to unbelief in the immanent frame; there’s a contest, and it’s both the haunting — the sense there might be something more — and the hollowness — the “nagging dissatisfactions” and the rapid wearing out of the utopian visions the prophets of the immanent frame cast. It’s precisely moments like this ad montage that pull back the curtain and throw some of us towards faith in something other than consumption.
Stopping to see the cost of the status quo — the price it makes us pay as little piggies — has the capacity to disrupt us. That’s the point of the gaslighting article linked above, and the quick pivot to advertisements announcing that companies are “here to help.” To keep us blind.
Big business is going to want us to forget the almost immediate impact on our natural environment that our scaling back consumption has had. And it’s not just the environment that has felt some of that oppression lift. I’m seeing lots of appreciation for the way this crisis has pushed us towards local relationships. Kids playing on the street. A return of the neighbourhood or village. Taylor saw the ‘nova’ — this explosion of possible choices — produced by technology and cultural changes that allowed us to escape the village. “The village community disintegrates,” first through the “age of mobilisation” and then the “nova” as people are able work and live in different locations, or as people uproot for sea-changes or to pursue employment wherever they choose (again, not all of what he calls the ‘age of mobilisation’ or the ‘nova’ is negative, but our ability to ‘choose’ previously unthinkable options does produce change to village life).
They’re going to want to keep us from finding meaning in village and communal life, so that we’re back stocking up our private castles. Apple can’t make money from me talking to my neighbours. They’re going to want us to slip back into the pursuit of meaning and desire-fulfilment that their machinery creates in order to satisfy its own hunger. It’s not relationships that satisfy, but relationships-completed-by-products that satisfy…
The ‘status quo’ that makes money and gains power from the system staying the same is under threat; disrupted by a pandemic. The cracks are showing, so they’re returning to what they and we know. Inviting us to consume our way to comfort. Reminding us that “they” are there for us (I mean, Lexus has a TV ad inviting me to call them if I want a chat — although this is probably just for people who own a Lexus)… And we shouldn’t let them get away with it.
And more than that, we, the church, should not participate in this system as another product to be consumed, but as disruptors. Like Paul in Ephesus.
Lots of the stuff I’ve been trying to articulate in my last few posts about our need to resist the siren call of technology has been a call to be disrupted by Covid-19 so that we can become disruptors in this manner.
We can’t be like the advertisers offering up Christianity as just another form of pig food, or fodder from a food truck in the big city the prodigal ran to (prodigal means ‘wasteful’ not ‘runaway’ by the way).
We can’t think the way to be an ambassador for home style farm life is to become card carrying citizens of the system; not from home. We’re the farmers coming to town for a farmer’s market, in our farm gear, with our country pace — not salespeople trying to compete ‘like for like’ with McDonalds. We’re trying to pull people out of the immanent frame, not playing in it as though that’s where satisfaction and the good life is to be found.
We must be people who take the opportunity to expose the hollowness of false gods and their noisy prophets. Prophets who without getting together to plan, all produced messages from the same boring song book. These ads are a stark reminder of the emptiness of what expressive individualism based on consumption offers. A haunting moment.
We must be people who point to the redemptive power and value of a home cooked meal with the God who loves us; people who point beyond the immanent frame our neighbours want to live in to the transcendent reality; that there is a God who is not just our creator, but our loving father who wants us to share in his task of cultivating life and goodness in the world.
The problem is, for much of the period the companies in the ad above have been operating (so not for very long — that is, in the post-war period) the church has positioned itself as just another consumer choice in a world where our identity is chosen and performed, rather than as an entirely different way of being. Church has been treated by just one other consumer option, and we’ve jumped in to play that game.
We’ve served church up on the buffet next to other consumer decisions, and so cultivate the idea that we’re just another attraction alongside the bright lights in the big city, and so have become a slightly more nutritious form of pig food; more fodder that just reaffirms that the good life is found in expressive individualism performed by consumer decisions.
Taylor describes this step that kicks in once religious life is approached in these terms:
“The expressivist outlook takes this a stage farther. The religious life or practice that I become part of must not only be my choice, but it must speak to me, it must make sense in terms of my spiritual development as I understand this. This takes us farther. The choice of denomination was understood to take place within a fixed cadre, say that of the apostles’ creed, the faith of the broader “church”. Within this framework of belief, I choose the church in which I feel most comfortable.”
We treat church like a product, culturally, and so churches start acting like products — or like corporations. Imagine what happens there when church starts to be advertised like every other product. Imagine if you were presenting your online church services in much the same way that products are selling themselves during Covid-19.
Our church has been around for x years. In good times and in bad. We’ve always been here for you and your family. Now more than ever. We might be socially distanced, but you can enjoy God, and our live streamed services, from the safety and comfort of your home… press like to come home. God will see you through these hard times, and will be there still when we get back to normal… we’re here to help…
Applause
Pig slop.
Or at least indistinguishable from pig slop; even it it’s all true. It’s certainly not disruptive; it buys into the idea that church is a consumer decision that will allow you to be your true self. And I reckon I’ve seen a bunch of variations of this theme. People seeing Covid-19 as an opportunity to reproduce the status quo; just digitally.
This is especially true for those churches that have bought into the “technocracy” and the age of expressive individualism and so gone to market to shape church as a desirable big city option, rather than a taste of home on the farm with the father.
The church growth movement and the sort of toxic churchianity that it produces, which then leads us, in a time of crisis, to turn our services into shows that can be consumed using the same technology we use to binge entertainment, buy stuff, and satisfy all sorts of other desires at the click of a link is disrupted church rather than a disrupting church. A church shaped by the ‘nova’ and playing in the immanent frame trying to win consumers. Taylor says this approach produces a spirituality that is individualised, superficial, undemanding, self-indulgent and flaccid.
This is not who we are; at least it’s not who we are meant to be. The whole expressive individualism via consumption enterprise is not who we were meant to be; and that’s part of what we’re experiencing now. The best application of Taylor’s A Secular Age to today’s technocracy that I’ve read is Alan Noble’s Disruptive Witness. It’s a call to a thicker, non-consumer oriented, practice of Christian witness in an age where the good life is thought to be caught up in ‘authenticity’ and expressive individualism through consumer choice, and where the church has too often pandered to that framework. He suggests a series of disruptive practices we might adopt, but one of his main points is to stop playing the game of approaching our witness like marketers selling a product. He thinks at the very least a deliberate stepping away from the methodologies of the church will protect our witness so we might disrupt some lives. He said:
“As the church has taken more and more of its cues from a secular, market-driven culture, we’ve picked up some bad habits and flawed thinking about branding, marketing, and promotion. We’ve tried to communicate the gospel with cultural tools that are used to promote preferences, not transcendent, exclusive truths.”
What I found interesting when digging back into the book today, was that his criteria for widespread disruption might just be being met (and this might be why the gaslighting article is worth heeding).
“If history is any indication, the distracted, secular age can only be uprooted by a tremendous historical event that reorders society, technology, and our entire conception of ourselves as individuals: something like the invention of the printing press, the protestant Reformation, or a global war — a paradigm shifting event. But trying to correct the effects of secularism and distraction through some massive event is quixotic at best and mad scientist-is at worst. This leaves us in a difficult position. There is no reasonable, society wide, solution. Which is not to say that we can’t ameliorate the problem through policies and community practices.”
Alan Noble, Disruptive Witness
There is an opportunity here for us to be disruptors rather than disrupted.
If your church’s response to Covid-19 is to produce anything that looks like these ads, or that plays in the same frame that they do, then you’re doing it wrong.
Our response to Covid-19 can’t be to think ‘how will I turn this into an opportunity to sell my product to people who are scared,’ our response isn’t to get people to add Christianity to their array of consumer choices in the city, a city that wants to fatten them up as piggies going to market, but to invite them to run back to their heavenly father, who loves them, who waits with open arms, who’ll kill the fattened calf (or the lamb) to bring them home.
The boy had been walking for some time. Finally the landscapes around him were familiar. It was getting dark; but that was ok, darkness actually meant the bright lights of ‘sin city’ were a long way behind him. He already felt human again. He found he had no desire to eat pig food. Progress, he thought. His speech for when he came face to face with the father he’d abandoned was running through his head. To take his inheritance and squander it, ‘the prodigal,’ was to say to his dad ‘I wish you were dead,’ he was sorry. He set the bar low; “I’d rather be a servant than a pig being fattened for slaughter” he thought.
The father had been sitting on his front step each day since his son left. Waiting for his son to return; hoping that the light and life and love of home would be enough to bring his son home; knowing that the city talked a good game but that it only offered emptiness; hoping his son had not been destroyed by the endless pursuit of more. He looked up, and saw a figure on the horizon. It’s my son, he thought. The city hasn’t been kind to him. He called to a servant to butcher a calf in the field, and to start preparing a feast. Then ran to his son. Embracing him before he could speak a word.
The boy was home.
The Gospel is not pig slop. We should stop treating it like it is.
“I desired dragons with a profound desire. Of course, I in my timid body did not wish to have them in the neighbourhood, intruding into my relatively safe world, in which it was, for instance, possible to read stories in peace of mind, free from fear. But the world that contained even the imagination of Fàfnir was richer and more beautiful, at whatever cost of peril.”
Tolkien, On Fairy Stories
I’ve decided I want to be a dinosaur.
The more I watch technology be uncritically embraced — not simply by the church in Covid-19 lockdown, or even by society at large, but by myself, the more I wonder what we’re inviting into our lives in the name of progress.
I fitted multiple rooms in our house with Google Homes, and that wasn’t enough. We have Alexa devices in the kids room to read them bedtime stories. I spend hours staring at backlit black glass. I’ve been blogging for longer than I’ve been married, and on Facebook for almost as long. I registered domain names for my kids when they were born. I’m not quite a digital native, but I’m very close… I love technology. And yet. I’m convinced there’s a dark side to technology — that we become what we behold, that technology is not neutral. Marshall McLuhan once said:
“Our conventional response to all media, namely that it is how they are used that counts, is the numb stance of the technological idiot.”
McLuhan, Understanding Media
Neil Postman, a student of McLuhan’s, suggested that unless we can see the impact technology has had on society and culture in the past, we shouldn’t be allowed to set rules for adopting new technologies — or to assess their potential.
“A sophisticated perspective on technological change includes one’s being skeptical of Utopian and Messianic visions drawn by those who have no sense of history or of the precarious balances on which culture depends. In fact, if it were up to me, I would forbid anyone from talking about the new information technologies unless the person can demonstrate that he or she knows something about the social and psychic effects of the alphabet, the mechanical clock, the printing press, and telegraphy. In other words, knows something about the costs of great technologies.”
Neil Postman, ‘Five Things We Need To Know About Technological Change.’
I wonder how many churches who have jumped to livestreaming broadcast media style services (rather than social media services, or gatherings) have thought about the impact the clock had on the human psyche, or the printing press (let alone the alphabet). I wonder how many people have paused before Zooming off into livestream meetings. And how many of us, then, are surprised by the developing phenomenon of ‘Zoom fatigue’ and the interesting reminders it provides, as we assess that phenomenon, that we’re actually creatures created to live in time and space, not be broken up into pixels like Mike Teavee from Charlie and the Chocolate Factory and beamed across space to be put together in tiny pieces on someone else’s screen? Curt Thompson has a great piece on how to push ourselves back into our bodies for those struggling with this phenomenon.
I’ve seen lots of conversations from church leaders about technology; what to buy, how to solve issues, how to engage those checking out your service with technological follow up… questions about technique, that all assume we’re doing what we should be doing by jumping to technology to extend us from one space to another, without asking what happens as communications technology annihilates space and time the way C.S Lewis described the car ‘annihilating space’ — and bemoaned its impact on village (and church) life as suddenly we were empowered by the choice not to go to our local church, but to find other options, including the option of not going to church at all. How much more is this true of our incredible capacity to drop in on a seemingly infinite number of churches from around the world through their digital platforms; never having to physically visit in order to consume church. And look. We don’t have much choice at the moment; technology has to be part of our solution if we want to love our neighbours and obey our government.
I read one piece that suggested churches have, or are now needing to, reinvent themselves; where once we were ‘event organisations’ suddenly we’re ‘media organisations’ — what happened to community organisations, or relationship networks, or any other descriptor that might provide a different approach to how we be the church in this time; this pivot expresses the way that we uncritically participate in what Jacques Ellul described as the technological society, where we solve problems by finding the best technique using the technological tools at our disposal; because thats’ what we think we ‘ought’ to do.
Maybe one of the things that makes me want to be a dinosaur is that I spend a significant amount of time playing the augmented reality game Jurassic World Alive, think Pokemon Go but with dinosaurs. Dinosaurs are great.
The thing about every Jurassic Park movie ever is that it explores a particular question about our relationship with technology. Sure. Dinosaurs are awesome. But just because we can do something with technology, doesn’t mean we ought, no matter how awesome we might think the results are or could be, there are always unforeseen circumstances that come from unleashing the raptors, or in the case of Jurassic Park, the T-Rex.
There’s an old fallacy — the naturalistic fallacy — that says you can’t infer an ought from an is, just because something is the way it is, doesn’t mean it ought to be that way. Think about, perhaps, a human propensity to dishonesty or violence — just because those come naturally, doesn’t mean we ought to enshrine them as virtues or the basis of our society. The technological fallacy we’re too quick to fall for in our desire to see all progress as good progress is that because we can do something with technology, we ought to. I think we’re seeing an outwork of this technology in the way the Aussie church is responding to Covid-19 with some ‘technological advances’ — just because you can bring TV style production to your church service, or make your kids church a TV show that can be watched from the lounge room at any time, doesn’t mean you ought. Just because you can create algorithms that generate a more accurate understanding of a person’s desires and behaviours than a person’s spouse has of them (and this was in 2015) doesn’t mean you ought, just because you can deploy meme generating tweet bots to skew elections or opinions in favour of your perspective, even if you believe that perspective is good and true, doesn’t mean you ought. A Philosopher of Technology, Robin K. Hill, has dubbed our propensity to take an ‘ought’ from a ‘can’ as the Artificialistic Fallacy. It’s not necessary that any use of tech is the result of the fallacy; but any assumption that technology will necessarily solve our current situation or make things better, is a fallacy. I wonder if we’re better off, as the church, now because we have technological solutions that weren’t around during the Spanish Flu, our countless other crises and pandemics, than the church living through those times were; or than the New Testament church that got by in various forms of danger or isolation with a few letters from the Apostles (letters themselves being a technology that their own writers acknowledged were limitations — like John saying he’d rather be face to face in two of his letters, and Paul expressing the same idea frequently).
We have a problem with technology and technique as moderns. We accept it, and its extensions of our personhood, almost uncritically — or we don’t engage our critical faculties until it is too late, and the technology has already been incorporated into our ecosystem. Like dinosaurs escaping their enclosures in a dinosaur zoo. Loose, hungry, and destructive.
Here’s a fun fact. I wrote some of this post and left it open in a tab in my browser. I have not typed the phrase dinosaurs are awesome anywhere but in this tab. This morning when I opened Facebook I had some new ads in my feed.
I’m not sure a framed picture of our family as dinosaurs is going to cut it for Mother’s Day, but it’s creepy that Facebook’s algorithm either knows me well enough to coincidentally decide that this is something I’m into, or that my as yet unpublished text in a browser has given them more data to mine in order to sell me a solution. This is what has been called ‘surveillance capitalism’ — the sort of economic world we buy into through our uncritical participation in technology; our falling for the fallacy that just because we can (and companies can), we should (and they should).
Much as I love technology, and much as its introduction into our ecosystem is hard to keep safe, and much as uncaging the beast causes massive changes to our safety and day to day lives; I do want to be a dinosaur. Maybe this is part of Tolkien’s “desire for dragons” — maybe I want to live in a world of enchantment, a purer world where technology isn’t linked up with the Babylonian impulse to dominate the natural world, and other people, to secure prosperity for me (or the companies that are part of the fabric of this technology shaped society). Maybe I want to live in a world where it’s easier to sense the presence of God because the way our idolatry has seeped into the construction of our society makes it harder; it’s not that there was an age free from systemic corruption because of sin (see Babel, and then Babylon, and then Rome)… it’s just that it’s hardest to see that in our own age, because idols blind us; and technology plays part of that role in our lives now.
I want to try to reclaim some of what life was like before technology impacted the way we live and relate; and I’m certainly cautious about what sort of devastating impact unleashing the technology dinosaurs into the mix (and the very mixed metaphors) of Covid-19 and family life, and church life, and my own life. Much as I might seek escape into the world of augmented dinosaur battles on Jurassic World Alive, exploring a map littered with digital beasties to capture — I’m in real danger of being conformed in the image of a digital beasty myself.
C.S Lewis, in his inaugural speech at Cambridge, De Descriptione Temporum, suggested that technology — specifically the introduction of the machine — was the major contributing factor in a move from an enchanted to a disenchanted world; the thing that pushed the de-Christianisation of the west faster than any other phenomena. He says our belief in progress — specifically the good of technological advance and our ability to do new things by taking new technology and chucking old stuff, basically forms what Charles Taylor would later describe as our “social imaginary” — the building blocks of our imagination, especially how we understand life in the universe and so how to approach living in the universe. This image of ‘the good’ being ‘technological progress’ means that we often uncritically adopt new technologies and turf old ones. Lewis says this is bigger for our belief in progress, even, than Darwin’s theory of evolution… this is what he calls our ‘new archetypal image’ of how life works.
“It is the image of old machines being superseded by new and better ones. For in the world of machines the new most often really is better and the primitive really is the clumsy. And this image, potent in all our minds, reigns almost without rival in the minds of the uneducated. For to them, after their marriage and the births of their children, the very milestones of life are technical advances. From the old push-bike to the motor-bike and thence to the little car; from gramophone to radio and from radio to television; from the range to the stove; these are the very stages of their pilgrimage.”
C.S Lewis, De Descriptione Temporum
He ended his speech with a note of apology to his students; knowing, even then, that he was speaking to those in post-machine world as a non-native. The man didn’t even use a typewriter because of the impact he thought its machine like rhythms would have on his writing. He said people in a tech-obsessed world should listen to him like they’d listen to a freak — because his critique — from a different world to theirs — might help them look with fresh perspective on their relationship with technology. His approach to medieval literature and the idea that there was an image of the universe in the medieval world closer to the truth than the image we replaced it with when we discarded enchantment (the subject of his academic work The Discarded Image) allowed him, he believed, to see the dangers of the present age differently, even if it meant his students might have to view him as a dinosaur. He was prepared to embrace being a dinosaur.
I claim that, even if the defence of my conviction is weak, the fact of my conviction is a historical datum to which you should give full weight. That way, where I fail as a critic, I may yet be useful as a specimen. I would even dare to go further. Speaking not only for myself but for all other Old Western men whom you may meet, I would say, use your specimens while you can. There are not going to be many more dinosaurs.
— C.S Lewis, De Descriptione Temporum
Interestingly, his intro essay to Athanasius On The Incarnation encouraged people to read old books — not just books from our time — because their concerns would reveal some of the folly of our concerns and practices. There’s a way to become a dinosaur that doesn’t involve virtual reality, but digging in to old books from the past. In Surprised By Joy he talks about the sort of chronological snobbery that helps us jump from the naturalistic fallacy to the artificialistic fallacy via our changed imaginations; we think technology is good and necessary and that we ought do what it allows us simply because we think we’re much more sensible than those who came before us; we’re more highly evolved and have made progress in all areas. Lewis calls this ‘Chronological snobbery.’ Avoiding that might require being a dinosaur, or at least walking with them…
Maybe we need more human dinosaurs before we unleash the technological dinosaurs on our ecosystems anew. Charles Taylor saw ‘excarnation’ working alongside ‘disenchantment’ as the causes of secularity in the modern west. He said this was produced, historically (via the Reformation and its emphasis on the brain/knowledge rather than embodied practice) by “the steady disembodying of spiritual life.” How much faster is that happening via technology? Alan Jacobs, in this fantastic piece Fantasy and the Buffered Self, talks about technology as ‘Janus faced’ — he says our economic and cultural structures are produced by a ‘technocracy’ (the sort of structures present in telco and techno companies and their advertising right now), and this technocracy, through its various institutions, “speaks dark words of disenchantment with one mouth, and the bright promise of re-enchantment with the other.” Technology offers itself as the man made solution, from within a disenchanted frame — a world without God — and we buy it because it lets us be gods, even while it becomes a new god for us; an idol.
Whether we buy the pessimism about the potential danger of letting the T-Rex of Tech loose in in our church ecosystems, or we think we can put the tyrant back in his cage once this pandemic passes, we need to be aware that our jumping in to swim with the tide of technology puts us in a stream that has an ‘end point,’ and connects us with artefacts (technology) that aren’t neutral because they carry their own myth, their own anthropology, and their own eschatology. I’ve been struck, for example, by how much television advertising in night time pandemic viewing has pivoted to telcos and tech companies showing the ‘magic’ of technology; the way technology has transcended space and time to bring us together and keep us creating in this moment.
Amazon Prime is now advertising the show Upload, an alternative Good Place, that looks like it has humanity escaping to the cloud; not the heavenly one with angels, but the digital one. Becoming one with the machine (and hey, Elon Musk reckons we’re already there. That we are digital figments existing in some strange computer game). There’s a whole cultural apparatus pushing us to the idea that the future is digital; the eternal future even. Like the gnostics of old, they see technology freeing us from the meatflesh existence of our bodies (think cyberpunk fiction like Gibson’s Neuromancer). The idea that we might be saved from our bodies and from death and decay by becoming one with the machine is one legitimately explored and advocated by technologists; and celebrated in our advertising (like Telstra’s ‘magic of technology’ ad).
This all follows a trajectory identified by Lewis way back in his first speech in his role at Cambridge, and by Jacques Ellul in the same year, 1954, with his publication of The Technological Society. Ellul was both pessimistic and prophetic about the impacts of technology, and the belief in technique as the path to the good, on our humanity (in the same way McLuhan was later).
“Technique has penetrated the deepest recesses of the human being. The machine tends not only to create a new human environment, but also to modify man’s very essence. The milieu in which he lives is no longer his. He must adapt himself, as though the world were new, to a universe for which he was not created. He was made to go six kilometers an hour, and he goes a thousand. He was made to eat when he was hungry and to sleep when he was sleepy; instead, he obeys a clock. He was made to have contact with living things, and he lives in a world of stone. He was created with a certain essential unity, and he is fragmented by all the forces of the modern world.”
— Jacques Ellul, The Technological Society, 1954
It’s really hard to step back from the impact technology has on us — to unwind its impact on the deepest recesses of our humanity. To undo the ecological impact technology has on us where, in the words of another of McLuhan’s students, “we shape our tools and thereafter they shape us.” The egg can’t be totally unscrambled. And the making of technology is a deeply human task — part of our call to ‘cultivate’ the earth as God’s image bearing people who can imagine and create artefacts; but just because we can doesn’t mean we ought and sometimes we need human, biological, dinosaurs to step back and point out the impact artificial dinosaurs are having on the world we live in; lest we be eaten while on the toilet, or participating in the life of the church.
My hunch is that one of the ways back is less time in man made worlds that rely on technology, and that we interact with using technologies and techniques honed for us by the technocracy, and more time rediscovering the enchanted world we live in; the view those ‘dinosaurs’ from pre-modern times had, and part of that might be walking through the same forests, or looking at the same stars, that they did, or engaging art and stories that throw us into fantasy worlds away from ‘augmented reality’ — the stuff Jacobs advocates in the piece linked above, or Tolkien in On Fairy Stories, the thinking that helped Lewis produce Narnia.
I wish clever technology could do that for me more (and perhaps it can if the tools we create are extensions of our life as creatures created by a creator and we receive them with thanksgiving as gifts from God (1 Timothy 4), the technocracy works to blind us to that ‘enchanted’ dimension of technology; and technology as idol often pulls us away from, rather than towards God… Augmented reality dinosaurs, where my fantasy world, created by clever programmers (who want me to spend money), is mediated to me by a screen, in a way that makes me beastly, don’t do for my imagination or “desire for dragons” what imagining the trees in the bushland up the road from me as living, breathing things that speak to the goodness of my creator does… and yet, that’s what trees are for (Romans 1:20).
“He does not despise real woods because he has read of enchanted woods; the reading makes all real woods a little enchanted.” — C.S Lewis
The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.
— John 1:14
I have much to write to you, but I do not want to use paper and ink. Instead, I hope to visit you and talk with you face to face, so that our joy may be complete.
— 2 John 12
There’s lots of fun new debate in the realms of ecclesiology happening right now. Ecclesiology is our understanding of the ‘ecclesia’ — which is the New Testament word from which we get the word ‘church.’ It’s a word that means gathering. Part of this debate manifests itself in the question of whether what’s happening on Sundays right now is actually church — a gathering — (or just virtually approximates it), and then whether it would be appropriate to participate in the Lord’s Supper (or communion, or the Eucharist depending on your theological tradition).
There has always been a tension in how we Christians understand the nature of ‘gathering’ and what the ‘church’ is. Revelation (also, I believe, written by the same John who wrote the above, though I acknowledge this position is contested) has pictures of a heavenly gathering of all those who belong to Jesus; and this heavenly gathering is one that happens by the Spirit uniting us to Jesus. John records Jesus’ prayer about the church in his Gospel, which includes this bit:
“My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me.I have given them the glory that you gave me, that they may be one as we are one — I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.
“Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.
John 17:20-24
Paul talks about the church as the body of Christ in the world; parts of a body gathered by the work of the Spirit. The church is a spiritual reality; and because metaphors work in a particular way (metaphors are concrete smaller things that point to a bigger thing, or they are exaggerations), the reality of this gathering of the church as the body is a reality in some ways realer than the physical unity of the parts of our own bodies.
The spiritual is real.
Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. For we were all baptised by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. Even so the body is not made up of one part but of many.
1 Corinthians 12:12-14
He later says (linking this concept of the ‘body of Christ’ to ‘the church’ in what he writes to a particular church):
Now you are the body of Christ, and each one of you is a part of it. And God has placed in the church first of all apostles, second prophets, third teachers, then miracles, then gifts of healing, of helping, of guidance, and of different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing? Do all speak in tongues? Do all interpret? Now eagerly desire the greater gifts.
1 Corinthians 12:27-31
This is true of the global, universal, eternal church. I, as a Christian in the modern west, am connected by the Spirit of God to Jesus — one with him — but I am also united with brothers and sisters across time and space. This reality is a profound comfort — especially in uncertain moments like this when I can remember that not only Jesus, but those others I am united to, have been through worse than this and yet the church survives and even thrives. And yet Paul also opens his letter to Christians in the city of Corinth by saying:
“To the church of God in Corinth, to those sanctified in Christ Jesus and called to be his holy people, together with all those everywhere who call on the name of our Lord Jesus Christ—their Lord and ours”
1 Corinthians 1:2
There’s a certain sort of exegetical gymnastics some Christian traditions do based on a word study of ‘ecclesia’ to suggest that church is only church when physically gathered; that Paul writes here to an ‘event’ where his letter is read, rather than the people who will read this letter in different physical gatherings — gymnastics that produce a phenomenon known as the ‘Knox-Robinson Ecclesiology’ which is popular amongst a subset of evangelicalism in Australia (specifically those trained through Moore College who are convinced by the ecclesiology taught there, and largely practiced in the diocese). But I think this is essentially an over-reliance on a word study, rather than an observation on the way this letter might have been received within a community in Corinth, and the theology of God’s gathered people and how that spiritual gathering is expressed in communities that are connected to one another in order to carry out the functions of the body that evidently operate on more than just Sundays, and in contexts wider than the Sunday event. In most reconstructions of the church in Corinth from Acts, and Paul’s letters (including the ending of Romans, written in Corinth) he writes to a church that met together in several houses, but also came together as a “whole church” on occasions — Paul mentions that Gaius offers hospitality to the whole church in Corinth in Romans 16:23). I don’t think Paul’s statement about God placing a range of people in “the church” in 1 Corinthians 12:28 can bear the particularity placed on the word by the Knox-Robinson model that sees ‘church’ only happening in the event of gathering. But, criticisms of the Knox-Robinson theology notwithstanding, Paul certainly has a category for church not simply being the universal gathered people of God, but particular people who meet together as an expression of the body of Christ in particular places and times (so he can write to ‘the church in Corinth’ but also to ‘the church that meets in Priscilla and Aquilla’s house’ (Romans 16:5), and he can say ‘all the churches of Christ’ (plural) send their greetings (Romans 16:16). My argument is that Paul uses the word ‘church’ to refer to the ‘gathered people’ (those connected by the same Spirit, as one body), not simply to the ‘gatherings of the gathered people,’ but also he often limits his use of the word ‘church’ (ecclesia) to those who make a practice of physically coming together as one body.
In 1 Corintihans 11 Paul describes this community he is writing to (“the church of God in Corinth”) coming together “as a church.” He writes: “I hear that when you come together as a church…” the ‘come together’ (συνερχομένων) would seem to be redundant if the ecclesia itself is the ‘coming together,’ but what they are doing physically gathering together is an expression of their existence as a particular church.
The physical gathering matters for our understanding of a certain expression of church (those gathered by the Spirit to express their unity as the body of Christ in the world). A local church is an expression of the global, universal, church (those gathered by the Spirit). My particular theological tradition makes a distinction between the ‘visible’ and ‘invisible’ church for this reason — to distinguish physical, local, expressions of the gathered people of God — those members of the body directly connected to each other who express that unity by gathering. This distinction is also helpful because not everyone who joins our visible, physical, gatherings is a member of the universal church; not everyone present is a member of the Body, with the Spirit. Which for Paul has implications for how the physical gathering participates in the Lord’s Supper.
I think for John, in the quotes highlighted above, the physical nature of our relationships as Christians is an important expression of our oneness in Christ, by the Spirit, but also of the nature of the incarnation — that Jesus came into the world visibly as a body, a body who dwelled, and that we followers of Jesus are sent into the world in the same way Jesus was. Writing — our disembodied presence — doesn’t cut it. It’s a useful tool, but it is incomplete. Though we might be spiritually connected and virtually present to one another, and this connection might be remembered in disembodied ways, physical presence really matters. We are still the church whether gathered in the flesh or not, but our virtual gatherings, recognising our spiritual unity, are lacking. And I think can only be described as expressions of the visible church, rather than the invisible one if they are reflections of a body that gathers in the flesh. Physically.
Paul explores the ‘presence/absence’ paradigm in 2 Corinthians 10 (it’s also interesting that he often appeals, in writing, to people’s experience of him and his example in the flesh).
“His letters are weighty and forceful, but in person he is unimpressive and his speaking amounts to nothing.” Such people should realise that what we are in our letters when we are absent, we will be in our actions when we are present.”
2 Corinthians 10:10-11
Something of Paul is absent when he is not physically present; and it isn’t simply that he is not face to face with them; that they are lacking his non-verbal communications (though I think Paul would’ve loved video calls if they’d been around). It’s that physical presence is actually where life together happens. Life together in community as the body; not attending an event.
When Paul writes to “the church” in Thessalonica (1 Thessalonians 1:1) he describes his life among them, exercising the role of an apostle (you know, the types God gave the church in 1 Corinthians 12), and this makes it seem pretty difficult to justify the idea that the church is just the church when the whole body gathers for an event.
For we know, brothers and sisters loved by God, that he has chosen you, because our gospel came to you not simply with words but also with power, with the Holy Spirit and deep conviction. You know how we lived among you for your sake. You became imitators of us and of the Lord, for you welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit.
1 Thessalonians 1:4-6
And then:
Because we loved you so much, we were delighted to share with you not only the gospel of God but our lives as well. Surely you remember, brothers and sisters, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you. You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believed.
1 Thessalonians 2:8-10
Here he appeals to their experience of his example while physically present amongst them, and then he’ll go on to talk about how much he longs to be with them again, though that desire has been thwarted. He says:
But, brothers and sisters, when we were orphaned by being separated from you for a short time (in person, not in thought), out of our intense longing we made every effort to see you. For we wanted to come to you—certainly I, Paul, did, again and again—but Satan blocked our way.
1 Thessalonians 2:17-18
Would a video call in this moment have cut the mustard for Paul? Would a video call constitute in person, or hover somewhere between ‘in thought,’ ‘in writing’ and ‘in person’?
I don’t think we can argue that virtual presence is presence in a way meaningful enough to make virtual gatherings ‘church’ — but virtual gatherings can be an expression of a church community (not ‘church as an event’). I think this is part of what reveals the hollowness of the Knox-Robinson ecclesiology; if church is just an event then that event can happen online with a tangible, but different, sense of loss. If church is a community, then that community can stay in touch online, but like John and Paul, might see such measures as temporary impositions and expressions of community that prevent our physical gathering for a time but do not stop us being ‘church.’ Online church is not “church,” not because online church is only virtual, but because church is not an event, it’s a community of people who meet together as a discernible ‘body of Christ’ in a place and time, as an expression of the universal, spiritual, union of all believers to Jesus. Online church cannot replace physical church beyond this moment (or even act as a replacement for it any more than a letter replaces face to face embodied presence) because we are sent into the world, by Jesus, empowered by the Spirit, as those who gather physically in life together as an expression of the Gospel that has saved us; that God’s word became flesh and made its dwelling among us, so that we might dwell with him for eternity.
I do think there are implications for the importance of the physical on the question of how the Lord’s Supper might happen during this time. I think it’s clear that Paul uses the word ‘church’ to describe the universal church (to whom God gave apostles, teachers, etc), the local church that comes together as a whole in Corinth, and communities that meet in houses as a sort of household. I believe that the ‘whole church’ in Corinth was several, connected, house churches. I think the example in Acts 2 is of Christians meeting as households (physically) sharing in the physical reminders of the Gospel instituted by Jesus in the Lord’s Supper. Different traditions differ on the nature of the presence of Jesus in the bread and wine of the Lord’s Supper. Most modern protestant evangelicals are functionally Zwinglian and so see the Lord’s Supper mostly as being about remembering the body and blood of Jesus, where a more traditional Reformed take sees Jesus as spiritually present in the physical elements of the sacrament, while the Catholic tradition has the elements actually physically become the body and blood of Jesus. The further you are on the spectrum of thinking that the physical elements matter, the less likely you are (I think, at least if you’re being consistent) to think the sacrament can function virtually. The more Zwinglian you are, the more flexible you are. I’m moving from a fairly Zwinglian position to a more Reformed one (partly in recognition that my Christian faith and practice has been thoroughly disenchanted by how wedded we are to the secular age mentality). I’m suspicious of technological solutions to ‘enchantment’ issues because I think technology actually serves to push us away from enchantment by replacing spiritual realities with human endeavour/our ability to pull the right levers of technique and technology. I think technology claims to make disconnected people present to one another, and like a letter, it kinda does, but I think at the same time technology does what philosopher Charles Taylor calls ‘excarnation’ — it pulls us out of our bodies, out of the physical (enchanted) world, and in to the disembodied (virtual) world. And it doesn’t equip us to navigate the difference between virtual connection fostered by technology or a medium, and spiritual connection. It claims to make us present to one another while at the same time pushing us away from our own bodies (and bodily presence with one another). It’s a terrible analogy, but church via video is in some ways to church in the flesh what pornography is to sex, and what sex is to the consummation of the new creation (you can read my essay on Charles Taylor, enchantment, technology, and sexuality here).
One thing Paul calls the church to do as it gathers as the church and celebrates the Lord’s Supper is to ‘discern the body’ — I don’t believe we can do this virtually; I think it’s actually a task on physical presence with one another, as a community, in more than just the moment that one shares in the meal. And I believe he’s deliberately theologically polyvalent (rather than ambivalent) on his use of the word ‘body’ here, given the context. I think he’s talking about discerning the body of Christ in the bread being broken and in the people physically present to feast on it. Paul says:
“So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. Everyone ought to examine themselves before they eat of the bread and drink from the cup. For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves.”
1 Corinthians 11:27-29
And then:
Now you are the body of Christ, and each one of you is a part of it.
1 Corinthians 12:27
So where I land on the Lord’s Supper in this time is that we shouldn’t be doing it virtually where everyone rolls their own elements — BYO bread and wine — in part because I don’t think we can discern the body of Christ virtually; I think that’s centred on a physicalexpression of a spiritual reality. Like the elements; and like the church community. But then, because of the “priesthood of all believers,” households should ‘break bread’ together participating in the sacrament of the Lord’s Supper with one another. This is a position different to that of the Westminster Confession, though the Presbyterian Church of Australia has already amended its understanding of this bit because the exceptional circumstances of a world war meant ministers weren’t as available to oversee the administration of the sacrament). For an alternative version of why it might be ok to shift our practices around the Lord’s Supper from institutional to something else, this Twitter thread is pretty great. I think this moment simultaneously reveals the weakness of our ecclesiologies, and the weakness of a society that has flattened ‘households’ (those who live together) into biological, nuclear, families, and one of the best things churches could be doing right now is facilitating shared living arrangements to last this 6 month period.
I think, in this time, we functionally have a collection of house churches (households who meet together physically) within churches (communities that typically would meet together physically) within the universal church (those who will meet together for eternity) in this period. We can express any of these spiritual relationships virtually, but the virtual never truly replaces the physical (there’s another soapbox I could get on about how our approach to this present crisis reveals how Platonic we all actually are when it comes to diminishing the importance of the physical, but I think that critique is assumed in just about everything I’ve written already).
These are confusing times, and every church leader out there is making the best of this situation sometimes coherently based on ecclesiological or missiological principles, and the Spirit of this post isn’t to beat people up with correct theology, but, like my last one on disruption, to keep talking about what we’re doing at the level of principles. My favourite verse about an ecclesia in the whole Bible is this one (note: it’s not a church, it’s an event; a gathering of idol worshippers in Ephesus after the Gospel has disrupted their technological practices and worship, which is the opposite of technology disrupting the practices and worship produced by the Gospel), I just want us to be a little less like this group, and a little more like the throne room of heaven.
The assembly was in confusion: Some were shouting one thing, some another. Most of the people did not even know why they were there.
Baby Driver is a pretty interesting heist movie you can now find on Netflix. What sets it apart from other heist movies involving driving stunts (so pretty much all of them) is its soundtrack. Baby Driver uses music differently to any other movie I have ever seen. Baby Driver’s creator, Edgar Wright, had the soundtrack designed before the movie was shot. The entire movie feels choreographed (in a good way). The music is deeply integrated not just into our experience of the movie as an audience, but into the life and experience of the protaganist. Baby.
Baby, played by Ansel Elgort, loves music. Baby was raised on music. His mother was a singer. He was orphaned, so music is his memory. The accident that took the lives of his parents also gave him tinnitus, and music helps him function because it drowns out the ringing in his ears.
Music adds colour and intelligibility to Baby’s world. It helps him get by. It helps him operate at peak efficiency. Without it the deafening tinnitus interferes with his decision making; his perception of reality; his ability to function as part of a team (in this case teams of heisters, where he’s the designated driver).
Without spoiling things too much — the major adversity Baby faces is not prison for his crime; a potential sentence of life behind bars, it’s the potential sentence of life without music — life without hearing, and without being able to make sense of the world, that threatens Baby’s long term ability to flourish. There aren’t really any ‘good guys’ in the movie; but when Baby’s antagonist, Jon Hamm’s character Buddy takes away the thing Baby loves most, he targets his ability to hear; not just to hear, but to hear music.
He does this by firing a gun next to Baby’s ears. It’s deafening. The music switches off.
Baby is a broken man.
There’s lots of talk happening right now about life beyond Covid-19 conditions; and the hope for a newer, better, restructured society emerging like a phoenix from the ashes of this disaster. Suddenly we’re believing for a secular healing; a resurrection, a new creation.
Christians, of course, are familiar with this sort of hope for something better than the present; a time where disease and death are gone; where the lame run, the blind see, and the deaf hear. While my physical ailments pale in significance to others, as someone who is colour blind, I’m looking forward to a time when I might see the full spectrum of colour, just as Baby longs for a time when he might hear music again.
Indian Novelist Arundhati Roy wrote an essay imagining a better, brighter, future after describing, in bracing terms, the scale and size of the problems confronting India as it prepares for the onslaught of Covid-19 in a vast, and broken, system that takes its place globally in a vast and broken system. Roy optimistically called for imagination and revolution, with a nod towards our dependence on the transcendent (that the mighty are being humbled in the sort of revolutionary way John the Baptist predicted before Jesus proclaimed he had come to bring good news of liberation to the poor — and that the posture this humiliation brings to the mighty is a posture of falling to one’s knees in dependence on some other). Roy says:
“Whatever it is, coronavirus has made the mighty kneel and brought the world to a halt like nothing else could. Our minds are still racing back and forth, longing for a return to “normality”, trying to stitch our future to our past and refusing to acknowledge the rupture. But the rupture exists. And in the midst of this terrible despair, it offers us a chance to rethink the doomsday machine we have built for ourselves. Nothing could be worse than a return to normality. Historically, pandemics have forced humans to break with the past and imagine their world anew. This one is no different. It is a portal, a gateway between one world and the next. We can choose to walk through it, dragging the carcasses of our prejudice and hatred, our avarice, our data banks and dead ideas, our dead rivers and smoky skies behind us. Or we can walk through lightly, with little luggage, ready to imagine another world. And ready to fight for it.”
Our issue is that like Baby, we, particularly in the west, are trying to imagine a new world without our senses; without being able to perceive the world as it is, let alone imagine it as it could be. We are deaf. There are plenty of gunshots being fired around our ears; because to raise one’s head in the western world is to be caught in the cross fires of a culture war.
My friend Stephen McAlpine presciently raised this as an objection to Roy’s optimism in a Facebook discussion, noting that any talk of a new society — of being able to walk lightly through this time ‘imagining another world’ — can’t survive the reality that every element of public life now, and of civic imagination — our ability to envision and act towards a new future — every act is clouded by the culture war. And that this culture war is often fought out as a civil war within the church.
I fear that our eschatological optimism about a time beyond this age of Covid-19 will only lead to disappointment so long as we are placing our hope in the wrong source of transformation. It may well be that we emerge with a kinder, gentler, way of life together; it may even be that this pandemic heralds the disruption and end of capitalism and Babylon; it may at least serve as a wake up call to Christians that we have been far too wedded to the Babylonian structures of this world, and the conditions that give rise not just to pandemics like this, but to the awful mixed bag of responses and conditions for people in the slums of India, and outside the upper class of the United States (and in various nations around the world). There will almost certainly be a re-imagining of our politics through this crisis. The Guardian ran a piece which, depending on your political persuasion, featured the lion lying down with the lamb in Australia’s national cabinet — as conservatives and progressives have come together to seek the good of the nation, rather than ideological self interest.
But lasting change — a new creation — needs an animating vision. A story. A shared vision of human flourishing — and one of the reasons we have culture wars at all is that this vision is contested. Roy’s piece notes the implications that different religious, economic, and political ideologies have on the way nations and communities respond to this virus.
One of the roles of the church, in society, is that we have an animating story — a vision, that we believe to be true. We believe that we hear clearly, free from tinnitus, and able to enjoy the music hard-woven in to the fabric of creation. We have a role to play in articulating a vision, and to some extent, the problems inherent in alternative visions. Again, I’d direct you to my friend Arthur’s twitter thread articulating precisely why we might need to offer an alternative vision; the idea that ‘Babylon’ — the status quo — will have its own inertia, and its own response, to post-pandemic life makes some optimism tricky to maintain; the idea that Babylon is actually a religious, or spiritual, impulse built from the worship of false gods and created things (those things close to, or at the heart of capitalism itself) should make us even less optimistic about new ways forward. It is likely that if capitalism is toppled, or the systems that we hope to see changed — systems that are ultimately religious — they will simply be replaced with alternative gods. Arthur also put me on to this piece from Aaron Lewis Metaphors We Believe By, that articulated the religious impulses at the heart of modern gods (in way that both he, and I, observed is reminiscent of Neil Gaiman’s American Gods). His point is that the metaphors we moderns use for aspects of life that are beyond our control (like we might use Babylon, from a Christian framework), can help us understand that people behave, and pursue visions of the good, in essentially religious ways.
Which creates problems; because with that comes a tendency towards ‘holy war’ — god v god showdowns played out amongst religious adherents. This is what’s really going on in our tendency towards culture wars (and why optimism about the post-covid age might be naive). If we don’t have a shared eschatological vision — an animating story about the future, the ‘ends of the world’ (as in its purpose and destiny), then we won’t get on the same page in recalibrating the present. This is true for different ‘religious groups’ (including actual religious groups), or ideologies, as we compete for territory in the new world we’re imagining, but it’s also true for us within Christianity, where we’re just as prone to internal culture wars.
The problem with culture wars is that they are deafening. Like the gun fired next to Baby’s ears, they kill the music. They kill our imagination. They stop our ability to discern truth; to speak well to others; to envisage better futures by catching hold of the song that animates creation; or the story that we were created to live and to pursue into the future — the story of the fall of Babylon and the emergence of a new eden.
Our culture’s tendency to religious wars — to play the culture war game — has truncated our contribution to culture as Christians. Seeing everything through the lens of war and competition stops us being a faithful presence at the public table, in the conversation about the possible renewal of our cultural architecture or what Charles Taylor called our ‘social imaginary’ — the practices, culture, and physical architecture that shape how we live and what we believe and so inform how we understand reality. Our lack of ability to hear because of the gunfire happening next to our ears means we don’t just not sing the song we were made to sing; we become tone deaf. And so, the very public acquittal of a clergyman on sexual abuse charges automatically gets interpreted through a culture war grid by Christian contributors to the public square; to those simultaneously imagining a post-Covid political and economic future (through that same culture war grid); because we have no other song. We are deaf. And that’s a problem.
James Davison Hunter is the Christian sociologist who coined the term ‘culture war’; in ‘To Change The World,’ he described the deafening effect of our tendency towards conflict. He describes the contest for ideas (that will still be the backdrop of any post-Covid future because they are essentially religious) as the grounds that produce this culture war. Pluralism might, itself, make an uncontested future impossible.
But pluralism today—at least in America—exists without a dominant culture, at least not one of overwhelming credibility or one that is beyond challenge. This doesn’t mean that there isn’t the effort to establish a dominant culture. This, after all, is what the “culture war” in America has been about—a contest for cultural ascendancy and the capacity to enforce conformity.
The question then is how we act as Christians, and citizens, in pursuit of a newly ordered world; how we stand against, rather than participate in, Babylon. How we hear the song of heaven; and live our lives oriented towards the story the Bible paints of the future of the world, rather than conforming to the patterns of the world; to Babylon. Hunter’s conclusion is worth hearing as we prepare ourselves, as the church, to potentially participate in the re-shaping of the public post-Covid, without reverting to culture wars. Hunter envisages a “new city commons” (I’ll touch on the prospects of such a commons below), but this is perhaps a vision that might shape a future no longer dominated by culture wars.
America was never, in any theologically serious way, a Christian nation, nor the West a Christian civilization. Neither will they ever become so in the future. The goal for Christians, then, is not and never has been to “take back the culture” or to “take over the culture” or to “win the culture wars” or to “save Western civilization.” Ours is now, emphatically, a post-Christian culture, and the community of Christian believers are now, more than ever—spiritually speaking—exiles in a land of exile. Christians, as with the Israelites in Jeremiah’s account, must come to terms with this exile…
He says this position means we cannot possibly play the culture war game (partly because we cannot possibly win), and that we might have to model a new way forward beginning with listening, and seeking to be a “faithful presence” in the world; a presence faithfully anticipating the renewal of all things.He notes that the first step towards a transformed commons; or a Christian contribution to such a space, is getting our own house in order; ceasing the culture wars that divide Christians who split into conservative and progressive camps, and refocusing on the centre — that which unites and animates us, the future — the story — that we share. Again, there’s an optimism here that fails to recognise that some of the fundamental split between conservatives and progressives is actually a fundamentally different conception of God, and the Christian story, and yet there is much more that Christians hold in common than a ‘culture war’ posture allows; such a posture deafens us to the truth. But he is conscious that the “animating forces” at work in the world today — the modern gods, or metaphors — are inherently religious, spiritual, forces that serve to dehumanise and destroy (they are Babylonian in the Biblical sense). There is more than a hint of this in Roy’s account of life in India. Hunter sees these spiritual forces at work in humanity’s more destructive tendencies, the tendencies that might have skin in the game in re-shaping a post-Covid world for the worse, rather than for the better:
I would certainly include here such forces that create conflict and violence over scarce resources in the far reaches of the world, often in the name of peace; the underside of technological innovation that instrumentalizes human beings, even while the technologies themselves claim to improve conditions for human life; and the processes in the economy and in society that undermine the bonds of family, friendship, and community, often in the name of personal freedom. I would include dispositions that continue to denigrate persons simply by virtue of their social class, skin color, ethnic background, nationality, mental or physical capability, age, beliefs, gender, and so on. I would also include realities closer to home: the ideologies that predispose people to measure human worth and to find personal significance in material possessions, in appearance, in minor celebrity, or career success, or the cultural forces that orient people to find emotional stability and even serenity through various medications—prescribed, licit, or illicit. Perhaps even more profound, though far less obvious, are the destructive tendencies that emanate from the forces of dissolution. The weightlessness that attends experience and all manner of speech in the late modern world weighs heavily on Christians and non-Christians alike, but for the Christian, it undermines the very reality of belief and witness. One could go on, for the sources of bondage in the world are myriad. The good news is that the shalom of God not only exposes them for what they are but also offers a radical alternative grounded in the hope of the new creation.
Hunter’s model for the church engaging with society, rejecting the culture wars, as those who can truly hear the music, is for the church to first engage itself in formative practices that see us animated not by ‘culture wars’ or these forces, the patterns of Babylon, but by our own song and story, living lives grounded by this “radical alternative grounded in the hope of the new creation.”
We have to step out of the culture wars — within the church, and in the way we participate in the conflict around us — because these wars are deafening, and the model itself — the pursuit of power — undermines the very nature of our story and our hope. Our public square is Babylonian, like in Revelation, where faithful witnesses are executed in the public square of ‘that great city’ — Babylon. Rome. Jerusalem — and our capacity to change that square is limited, especially if we take up Babylonian practices; though such hope is not historically (or theologically) unrealistic. It’s in times such as these — moments of crises where Christians operated as those animated by something other than animus, but rather by loving service of others shaped by the radical hope of a new creation — that there have been profound and lasting changes to the world.
Like Baby, we have a happy ending, a long drive into a future beyond pain and suffering with the one we love.
We have an opportunity to rethink the doomsday device we’ve strapped ourselves in to; to move away from Babylon and offer an alternative; but we won’t do this without a common grounding in our story and its future.
Like Baby there is a life beyond the deafening noise of gunshots and conflict and culture wars. The culture wars — and our being caught up in them as the people of God — will kill any hope there is of a better future.
We have a radical hope that shapes our picture of a post-Covid world; a new creation. It’s this hope that first has to unite and animate us as God’s people, before we might have any hope of contributing to a changed world. We have to stop being deaf to the siren song of heaven.
Then I saw “a new heaven and a new earth,” for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”
He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.”
He said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water without cost from the spring of the water of life. Those who are victorious will inherit all this, and I will be their God and they will be my children.
We had our first semi-major technological fails in our digital church experience this morning. A major fail would’ve been an electrocution or some costly equipment blowing up. This was minor league stuff relative to that — there were some issues around audio sharing of a pre-recorded component of our time together. Our service time was certainly not professional or polished this morning; and while I felt a degree of shame and embarrassment (some of our audio issues were a result of me accidentally muting our video when I muted my mic to ask my kids to be quiet), I’m reminding myself of the principles that have us where we are. I’m writing this as catharsis because of how much the tech fails grated on me this morning; and as a reminder that this is the path I think we should be committed to as a church community.
Watching the conversation around my tech-fail mea culpa post on Facebook, and the steady stream of churches and ministers promoting their live streams on my newsfeed has reminded me of the importance of principled decision making in this strange period. As an aside, I reckon close to 95% of the posts on my Facebook feed are churches advertising their online services. My cynical hot take: Facebook finally has a use for church stuff in its algorithm now that it’s the platform for church connectivity and can make some dollars.
I’m not a luddite. I have a smartish home. I have a coffee machine I can turn on with voice commands. My kids are listening to audio books in their bedrooms because I’ve allowed a multi-national surveillance capitalist company (two actually) to have a presence in our home in the form of speakers with built in microphones. Technology always involves trade-offs. Go read some Neil Postman, especially Five Things To Know About Technological Change or about Marshall McLuhan’s Tetrad of Media Effects for more on this (and more on McLuhan’s Tetrad below). But I’m worried that our principles as church leaders in this crisis are perhaps not as well informed as they should be.
This event — the shutting of church buildings and practice of physical distancing — will be disruptive for churches; especially because of how we’re now introducing technology into our ecosystem in new ways (though not totally novel, online churches have existed as concepts and entities for years). This will be potentially disrupt churches in the same way that Uber disrupted the cab industry, and AirBNB the hotel industry. It could also be that we use this disruption to re-invent our practices — but that will either be a principled re-invention or a pragmatic one.
Here are some of the principles, some theological, some practical, and some technological/media ecological that have shaped how I’ve approached this time in our church family.
I’m curious to hear other principles driving other forms or technological methodologies, especially as I think the period ‘disruption’ is going to be forced upon us (rather than the ongoing effect of these changes) is going to stretch on for some months.
Principle 1. Church is the gathered people not an event.
One of the greatest challenges for the church today is a slipping in to the habits of consumerism. We will resist forms of church that have us see church as a service that produces resources for my benefit or consumption.
Principle 2. Pandemics are not a reason to panic.
The universal church, those we are Spiritually connected to by the Holy Spirit and our shared belief in the Gospel of the Lord Jesus, and commitment to Jesus as king, has lived through many crises and pandemics, and has actually thrived in such times historically because where others act selfishly it has acted selflessly — followers of Jesus have walked into rather than run away from times like this.
Principle 3. Pandemics are not ideal; nothing about this time has to be perfect. We have to be gentle with each other and have low expectations.
The disruption happening here will mean non ideal experiences of church as we grapple with the very non-ideal experience of life. This isn’t a time for the pursuit of self-improvement and excellence, but for being held together by God and in the hope of the Gospel.
These non-ideal experiences are happening in the midst of a crisis that will take its toll on our community in various ways; economic, emotional, spiritual, need to mean we focus more on grace and relationships than results; and our priorities need to be firmly established and at the heart of our efforts.
Good enough is good enough. Not good enough is also good enough. This is especially true when coupled with principles 6 and 7.
Principle 4. Our priorities in a crisis are set by Jesus. Especially by his clear commands to his disciples.
Our priorities are that we as a church draw closer to God, closer to one another, and so are in a position to better serve our neighbours should the worst case scenario happen. This is how we apply Jesus’ two greatest commandments to this epidemic.
Principle 5. Media (as the plural of ‘medium’) are not neutral. The medium is the message. The forms we choose for church gatherings will be formative (and maybe permanently disruptive).
Screens are a medium or form that typically mediate content to us as consumers — especially now in the age of streaming (eg Netflix). The more our production values and content feels like Netflix the greater the impact of this medium will be on our message.
Because of the legislative framework we’re operating in (and because it’s just the loving thing to do to limit physical interactions in this time) we either have to use screens, or invite households (whether families or other mixed households) to operate alone. We can use screens to distribute content and we can use screens to maintain relationships. How we approach screens will show where our priorities lie here, which will reveal what we think church is and is about.
Principle 6. We will prioritise the relational over the distribution of content via screens.
This isn’t a dichotomy. Content matters. Our unity is built on our shared beliefs, that come from our shared story. But it is also a unity that comes from the very real work of the Holy Spirit who unites us as a community — as a local church and in the universal church. The local church is a particular expression of the Body of Christ; our services can either express something of the body, or give incredible prominence to the visible parts of the body (where Paul tells us in 1 Corinthians 12 that the not as visible parts of the body are worthy of the most honour).
In real terms for us this has meant not focusing on technological excellence, or production values, or livestreaming a picture perfect production with multiple cameras and a sound desk. There’s a sacrifice being made in our production quality. We don’t have a flash kids program with content for kids to digest. Instead, our kids church team are having a face-to-face video chat with two groups of kids (older and younger) and inviting the kids to speak to them and to each other in that forum (with two leaders, parental consent, etc for child safety compliance).
We’ve prioritised interactivity on Sundays over a shared downloading of content. I’m pushing us towards meeting just in our Growth Groups some Sundays to enable more people to be directly involved in sharing in the task of the body (Ephesians 4). I’ve ‘preached’ once in the last three weeks (a modified sort of talk, shorter because of screen limitations), another member of our community preached last Sunday, and this week we had a mini-panel where a husband and wife team delivered a pretty great package on Genesis 1 and how we live in a world where the ‘heavens’ and ‘the earth’ are overlapping realities, followed by a Q&A time. Each Sunday we’re spending time in our Growth Groups discussing the passage and talk.
Principle 7. We will bring a social media mentality with a push towards the local village not the global one.
‘Broadcast media’ where a central authority reproduces content to the masses (think Television) is an historical anomaly. It’s time came with the printing press, and the invention of radio and television, and is disappearing with the Internet. Social media is pushing us to peer-to-peer content, changing the nature of authority for good or for ill. It also has the potential to pull us out of the local village and into the global — making us ‘peers’ with people we might never meet. The ‘social media’ disruption of church in the era of “the global village” might serve to annihilate time in the way C.S Lewis said the car annihilated space (meaning we’re less limited to a local area as embodied creatures). This would look like tuning in to church services with a virtual presence that you will never attend with your physical presence. This might be like going on a virtual tour of a museum, gallery, or zoo. It’s very easy to do. But this isn’t a substitute for the local church, even if it is an expression of the global church. It’s also something that can feed our sense that church is a product to consume, that we should make that consumption decision not based on the people God has gathered us together with (locally and in a community that comes together), but based on the quality of content produced (including the quality of the preaching, and the production values/schmickness of the service).
I don’t want church to be a thing you watch from bed in your pyjamas. That is a disruptive norm that will be diabolical beyond this shutdown.
I don’t want church to be a thing you pick to download, from a global smorgasbord of excellent Bible teachers with a high-powered band and schmick AV.
So though we are more dependent on technology, I want to push further away from broadcast style technology (though I did purchase a new microphone to make sure people can hear what we say from our family’s side of our screen). I don’t want church to be a ‘livestream’ or a ‘broadcast’ but a social gathering (which has pushed us towards Zoom, and as much as possible the live delivery of content where we can see each other’s faces and have multiple contributors).
Principle 8. If this period disrupts us I want this disruption to be towards our underlying principles, not away from them, and to be cultural rather than technological.
I’d like to be disrupted towards greater connection with God and his people, towards greater love for neighbours, and to a model of church built on participation not consumption. This means being careful what technology we embrace, and how much we embrace it. Careful to think about how the mediums we use become part of the message we receive; and the forms we adopt become formative.
One place this is a live issue for me is in the discussion that is happening more broadly about whether the sacraments (for Presbyterians that’s baptism and the Lord’s Supper) can happen virtually. I don’t think they can. But I would be happy for us to be disrupted towards a truer priesthood of all believers, and even for this epidemic to disrupt our idea that the ‘household’ is a nuclear, biological, family — that means too many of our community are facing social distancing in physical isolation. I don’t think we can share in the Lord’s Supper via Zoom, theologically speaking, but I do think households can participate in the meal instituted by Jesus, where he is spiritually present as we break bread, at their tables over a meal. It’s interesting that the last (and only) time the Westminster Confession of Faith was amended by the Presbyterian Church of Australia was around the emergency conditions of a World War in order to allow non-ministers to conduct the Lord’s Supper… That’s good and lasting disruption right there.
Marshall McLuhan’s Media Tetrad is this model that says whenever a new technology or medium is introduced into a system it impacts that system in four directions.
It enhances some capacity we have (so video calls allow us to see into places where we are not). It makes some other technology obsolete (the way that emails made letters much less necessary, and video calls make telephone calls essentially obsolete). It retrieves a capacity we might previously have lost (so video calls add, for example, a face to face dynamic and non-verbal communication cues, where print and telephone removed those). And it reverses something when pushed to its natural limits, as in, it ultimately pulls us away from a previous norm (so video calls taken to an absolute might give way to virtual reality and the idea that we don’t need a bodily presence anywhere to do anything real.
There are real risks for churches here if there is a technological disruption to what we think church is, based on how we practice church. We might enhance how easy it is to go to/consume church because we can now watch it from bed in the comfort of our pyjamas, without having to truly see other people, or enhance some ability to produce higher quality stuff (because we can pre-record, edit, and post-produce). We might retrieve participation of more than just professionals through some technology choices (like using Zoom), we might even see one another (digitally) much more often in this period than we once met in the flesh. But in the ‘reversal’ that is really where the disruptive power of technology kicks in, we might convince ourselves that these other changes are good, both pragmatically and experientially. That they, when coupled with the conditions of toxic churchianity, expand our reach, grow our platform, and make our consumption more frictionless, and charting the way back to messy, embodied, local church might be more difficult than we think.
I’d like our church community to emerge from this healthy; having loved God, loved one another, and loved our neighbours well, and having pushed further into a culture (structures and practices) that means that our ‘mediums’ support our message (the Gospel). We’ve often talked about being a church of small groups, not with small groups. I’d like that to become real. I’d like to decentralise power/control from me and my voice, to a community that genuinely acts as the body of Christ (recognising that I, and others, have been appointed by God, and by our community, to have particular roles in the life of that community). I’d like us to be practicing the spiritual disciplines, including rest and play. I’d like us to be doing this as a way of pushing back against the prevailing values of our culture and the way they have infected the church; the way we’ve co-opted forms and solutions from the world of business and entertainment so reflexively, the seriousness of modern life, our truncated moral imaginations that lead us to pragmatic rather than principled solutions to problems (utility over virtue), and the disenchanted ‘secular’ frame we live in which is, in part, created by the ecological impacts of technology and the way that human ‘technique’ has become our solution to any dilemma, in the absence of prayer, and the way technology dominates our social imaginary so that we think about reality through a technological grid — expressed through our dependence on technology, and our imagined solutions to this period being largely technological are symptoms of this, and that goes for how we’ve jumped to the solve problem of not being able to meet together as the church. Technology is the architecture of our action and our belief; it’s forming us as we form it). We desperately need disruption and a push of the reset button. Note: My friend Arthur wrote this Twitter thread the other day outlining just how much stepping out of ‘Babylon’ is required in order for us to see the way Christianity does have something profound to say about the crisis moment being revealed in the midst of this pandemic. What I’m calling ‘toxic churchianity’ is really just the impact of what he calls Babylon on church culture. That needs disruption so that we can be disruptive.
So I’ll take messy church with technology glitches that we’re all experiencing simultaneously, in a weird ‘meeting’ on Zoom broadcast from our lounge room while the kids are going nuts, over a schmick, faultless, production beamed, or streamed, into loungerooms, or shared in online ‘watch parties’ experienced asynchronously, because though I’m praying disruption happens for the church, in this moment, I’m hoping the disruption will push us back towards our principles, not into something disfigured and deforming.
That’s not a typo. Praying is obviously highly recommended too.
It’s time to go to work. The kids are restless, they ask their father to stay and play with them. “I can’t kids, I have to go to work.” The kids are relentless, and this father stops to enter their fantasy world for a time. When he eventually leaves the game to head off for the serious business of work, his children give him a parting gift. A texta wrapped in a leaf. Not much. But when the children’s mother asks what the kids gave their dad, he says “they gave me everything.” Bandit Heeler, for those not in the know already, is the impossibly heroic role model served up by Australia’s number one kids television show, Bluey. Like many Aussie families we had the launch date for season two on the family calendar, and the episodes so far have not disappointed — some have landed very close to our family’s daily experience navigating parenting life in our home city of Brisbane, the city Bluey’s animated world draws heavily upon for its backdrops. This week Bluey won an Emmy.
In Bluey, play is serious business. The timing of this series could not be better with families around the nation facing “social distancing” measures and school slowdowns meaning lots of parents are juggling working from home with supervising their children. If your kids are like ours they know enough about Covid-19 and its disruption of their normal lives to be both upset and anxious. Navigating this moment as a parent, without fuelling anxiety or traumatising our kids, seems almost as impossible as imitating our cartoon friends Bandit and Chilli in the best of times. It turns out establishing a routine of playing with your kids might be the key to their wellbeing (and maybe for yours as well).
Our youngest daughter is at kindergarten this year, she’s the same age as Bingo, Bluey’s little sister. Our kindy is one of many fantastic kindergartens around Australia that has not just embraced a play based pedagogy, but works hard to instil play as a core value for parents trying to navigate our increasingly not play based education system. Not anticipating a global pandemic, I volunteered to be President of our kindergarten’s management committee this year, and I’ve been impressed by our director’s resilience through the early moments of this disruption, and how non-anxiously she has managed the uncertainty around school and kindergarten closures. There’s a stream of research that suggests she might have put the hard yards in to produce this resilience by spending much of her adult life not being serious, but playful. Play is something of a ritual for her, and for the kindergarten community.
Jewish Rabbi and therapist Edwin Friedman wrote A Failure of Nerve: Leadership in the Age of the Quick Fixin 2007. His book coined the idea of a ‘non anxious presence’ being the key to both challenge anxious systems and to lead change well. He drew significantly on his understanding of family systems and the way they shape social institutions from the ground up; someone trained or habituated to respond anxiously to disruption in family life will respond that way in the workplace as well. One of his fundamental insights was that a condition he described as ‘seriousness’ was a shortcut to anxiety; he believed a cultivated playfulness helped families and other systems become more resilient and less anxious. Friedman observed that one thing that separates mammals from the rest of the animal world — an aspect of life that makes us more highly evolved — is our capacity for playfulness; you can play with a pet dog, but a pet turtle will not engage in anything but the serious business of survival. Covid-19 is a serious disruption to our lives; a big issue; but Friedman would have us remember to play, lest the seriousness and our anxiety around it crush us and our capacity to innovate, recover, and move forward. “In an atmosphere where everything is dire, a vicious cycle develops, as a loss of playfulness destroys perspective,” he said. This is not quite a call to play the fiddle while the world around us burns, but rather a call to build resilient people who can tackle the difficulties before us with a shared ritual of play. The teachers advocating an expansion of play based educational strategy are right: play is formative, and while it might seem counter intuitive, if you have not had a lifetime of being formed by play, which is quite possible in an age that emphasises serious business (and so has sought to eradicate play from the education system after the earliest years) now is a good time to start.
Through all their ups and downs, the Heeler family is a non-anxious system; a model for our families through these uncertain times. And the core ritual shaping and driving their family; the binding agent in the love that glues them together; is play. We could do worse than sitting down in front of the TV with our families during this pandemic, then finding ways to imitate the play at home games that families around the country have already incorporated into their daily liturgies.
I’ve used these religious words like ‘ritual’ and ‘liturgy’ deliberately; the formative power of play is consistent with the Christian tradition that we are formed by our disciplines; habits we work on until they are written into our hearts and minds; rituals we enact until they form our character. The Christian tradition has often been accused of taking itself too seriously, but there has been a stream of theologians and philosophers (even Plato) emphasising the important spiritual discipline of play, and play as an expression of divine playfulness (remember, God made the Platypus). If play is hard-wired into our DNA as an evolutionary feature of our humanity, it is part of the image of God; the essence of our humanity. German theologian Jurgen Moltmann wrote A Theology of Play in the 1970s, he says an apt description for us is homo ludens (the playing man), as he wrote he observed playfulness being excised from the serious business of work and the economy, calling this an expression of foolishness that undermined our humanity (though he saw the post-Reformation church being responsible for this outbreak of seriousness). Moltmann, looking to the revolutionary playfulness of Jesus in the face of the serious religious establishment he challenged, called Christians to return to a ritual of play, wresting control of our lives from those insisting on seriousness, in order to see revolution and change. How we play now, in a crisis, will shape how we, and our children, tackle the future. “We enjoy freedom when we anticipate by playing what can and shall be different and when in the process we break the bonds of the immutable status quo,” Moltmann said.
Bandit is right. Play with your kids during this period, they might give you everything.
We live in anxious times. Rightly so. There’s a pandemic sweeping the globe. I heard this morning that over a billion people are currently in some sort of lockdown. And things are likely to get worse, at least here in Australia, before they get better.
Plenty of the countries on the global outbreak map are countries that are increasingly post-religious (please note, I’m not at all suggesting strong correlation or any causation here). But it struck me that in the secular western world, in anxious times, lots of people might feel this profoundly human urge — one that has given comfort to millions of people in human history — to pray. We might feel the urge to pray — prayer might even work — God might even be there and listening to our prayers. Prayer might calm our anxious hearts, it might help us to ‘be still’ and know that God is not distant, but present, in these times of crisis (that’s a whole other topic, but one way to put this idea to the test is to pray). We, in the secular west, might feel an urge to pray, a sort of haunting notion that it might do something for us, or that we might want to speak to a house that feels empty hoping that there’s something bigger than us present who we can ‘cast our cares’ onto; expressing our hopes, our dreams, our sorrows, our fears, and our anxieties. This is the condition that philosopher Charles Taylor says we modern westies live in — the Secular Age — an age haunted by the loss not just of God, but of the religious practices that help us make sense of our lives. If Taylor is right, we might feel the urge to pray, but have no idea how to do it. If that’s you, then this post is for you. A quick primer on how to pray — how to search, to probe, the haunted sense you might have to turn to something bigger than you, and not the government, in this moment we find ourselves in.
Christians have always believed that prayer is just speaking to God; an act of faith that God is there, God wants to hear us and have a relationship with us, and that God is directly accessible — you don’t need a priest, or a professional, or someone more holy than you to convey your prayers to God (though, when you struggle with how, or what, to pray, Christians believe that Jesus himself — and the Holy Spirit — give us strength to pray, and work in some sort of mysterious way to bring our prayers before God the father; but figuring out how the Trinity works as we pray is also beyond the scope of this post). Because we believe God is transcendent not just some weird bloke in the sky with a beard, but the being who gives us being — the foundation of the universe, the one, ‘in whom we live and breathe and have our being’ (as the Bible says) — and because we believe prayer is enabled by God’s Spirit at work in our beings — Christians don’t even believe you have to speak out loud to pray. But it sometimes helps to feel like you’re actually talking to somebody, and if you’re in company and praying together, then praying out loud is a great idea. It also helps, I find, to pray out loud so that you remember that prayer is fundamentally relational. And let’s face it, if we’re talking about 6 months in lockdown, talking to an empty room is probably the least of our worries.
Christians believe that prayer can be an act of love, you can say the sort of things to God you might say to a friend or loved one, you can thank God for good things (the whole ‘gratitude’ movement is just the secular age version of prayer — where we express gratitude to an empty universe for the fortune we enjoy, prayers of thanks let you direct that gratitude somewhere and lets you enjoy the benefits that the gratitude movement has harnessed). Giving thanks in crap, pandemic, times for good things around us will help us keep some sort of perspective, and sanity, and keep us looking out for good things so that we don’t fall into despair.
Christians also believe that prayer can be an expression of dependence — that we can ‘petition’ God to act, in ways we might petition the government. We can ask God for things, confident that he is a good God who gives — whose expressions of generosity include the goodness and beauty of nature, the cleverness and ingenuity of people, and ultimately, his invitation to be in a relationship with him because of, and through, Jesus. You might know that famous verse, John 3:16, God shows his love for the world by sending Jesus — who dies — ‘that whoever believes in him shall not perish but have eternal life’ — that’s not just eternal life in lockdown, but with God, in relationship with this loving being who is the foundation of the universe — who wants to hear from us.
Christians also believe prayer can be an expression of sorrow or repentance — an acknowledgement that we fail at things, that we don’t always want a relationship with God, that we live in ways that are destructive to ourselves and our neighbours (the pattern Jesus came to reverse both with his example, and the new life he gives us that includes taking up his call to ‘love the Lord your God with all your heart,’ and to ‘love your neighbour as you love yourself’ — we stuff up all three of those loves (for God, neighbour, and self), all the time — and while that could lead to a breakdown of each type of loving relationship (relationship with God, with people, and the sort of self-care we neglect through guilt and shame), we can instead, turn to prayer to help us put those relationships right. You can pray that God would intervene in life — yours, the life of those you love, the life of the world. And the Christian God does, even if sometimes his interventions are beyond our comprehension (especially during suffering and crap stuff — there’s a whole book in the Bible, Job, that explores this question).
Basically anyone can try talking to the God who is there, who made the universe, ‘in whom we live and breathe and have our being’ — when Paul says that bit, he’s talking to the people of Athens. They’re basically the opposite of our secular age; instead of pushing God out of the picture and feeling haunted by that loss, they’ve tried to pull every possible god into the picture. They’re haunted in a different direction (and maybe we’ve also replaced God with all sorts of little alternative gods without realising it?). Paul says even though the Athenian divine dance card is full, God still wants a relationship with them. He isn’t far away. All they have to do is seek him and they’ll find him. We seek God by prayer. So maybe you’re feeling alone; isolated; afraid… maybe you’re kind of wishing, or hoping, that there might be a God out there who cares in the midst of this chaos and darkness.
You can try prayer. Maybe you should. You can do it any time too — Paul says in one of his letters that we can ‘pray without ceasing’ — talking to God can be like the chat thread you’re keeping open on your computer screen, or the WhatsApp group you message with random thoughts and questions during the day.
Our best model for prayer is Jesus — there are other good prayers (as in people who pray, not just what to say) in the Bible. There are prayers written out in different books, by different people — the book of Psalms is basically a whole book of prayers that are songs. Daniel, in the book of Daniel, is a good picture of prayer during really rough times… but Jesus is our model for what the good human life looks like, and he prays. Lots. He often prays by withdrawing himself from the hustle and bustle of life — from distractions. To really zero in on his relationship with God. You might like to do that too — though that’s particularly hard if you live in a house with kids (and praying with them will probably help calm their anxieties in this moment too). Jesus famously provides a bit of a guide to prayer in Matthew’s Gospel (that’s Matthew’s story about Jesus’ life and teaching). Jesus teaches the most famous ‘model prayer’ of all — the Lord’s Prayer (a prayer that God’s kingdom would come — one that God answers as Jesus dies, and God’s Spirit gets given to people so that we can follow Jesus as king and have eternal life with him). It models talking to God in a relational way, thanking God for some stuff about God (“our father in heaven, hallowed be your name” just means ‘your name is great and holy — basically ‘you’re really great’). It asks God to act in the world (“your kindgom come, your will be done on earth as it is in heaven”). It asks God to provide (“give us each day our daily bread”) — there’s a good case to be made that this is a prayer for God’s Spirit, the literal translation is ‘the bread of tomorrow today’ and in Luke’s version Jesus says the Father (God) gives us something heaps greater than Bread, his Spirit). It asks God to forgive us for the wrong things we do and sets us towards better relationships with others too (“forgive us our sins, as we forgive those who sin against us”), and it asks that we might live and act in certain ways consistent with what we’ve prayed (“lead us not into temptation, but deliver us from evil…”). Our prayers can do all that stuff. Jesus also has some pretty good guidelines for praying in lockdown. Ones we can all follow. We don’t have to babble on using holy secret language, or say the right number of ‘Father Gods’ or ‘hail Marys’ or crack any code to make our prayers work. We don’t have to be super religious types. We can just talk. And God will listen. Why not try it. At the very least it’ll give you something to do during lockdown, at best it’ll help push you towards the God who is there, who made the universe, and who cares for you.
Here’s what Jesus says:
“And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full.But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him.” — Matthew 6:5-8
You can pray words you come up with yourself, but lots of Christians also find it helpful to pray prayers written by others (like the Psalms, or books of prayers from all sorts of people through history). You could try praying something like this to kick you off.
“God,
I don’t even know if you’re out there but I thought I’d give this prayer thing a go because I don’t know what else to do right now. I’m scared. I’m worried about this virus and what it means for people I love. For my family. For me. For my work. I don’t know if we’ll survive this. We need some sort of help. I ask that you would fix this. Whether that’s through scientists finding treatments and cures, or through some miracle we don’t understand. Fix this. Give us strength. Help us love each other. We don’t do a good job of that at the best of times, I don’t do a good job of that either. I get angry and selfish. I say things that hurt people. I see people as competition for resources. I’m sorry. God, if you’re out there, help me believe that. Help me see the good things you’ve made as good gifts. Thank you for trees, and birds that sing. For people and their brains — for stories that help me get through the day, and science that might help us survive. Thank you for colours, and food that smells good. If you’re there in those good things, help me find you, and so find comfort for my fears.”
Christians often say ‘amen’ at the end of prayers — you don’t have to, it just means ‘I agree’ — it’s a way to pray stuff together. Ultimately prayers work best if you’re actually in a relationship with God, not just casually dating, and the way that happens is through Jesus. Through trusting that Jesus is there, and that his prayer (for God’s kingdom to come) was actually answered. Then you can pray to God as someone who is his child (like Jesus did), and you can know that God is listening like a good father listens to their kids (partly cause that’s how the whole Trinity thing works). That changes the way we pray, but the one above might be a useful starting place if you’re in the more casual stage of a relationship — trying to figure out if God is there or not. Give it a go.
At the same time, I’ve been watching churches in Australia (mine included) embracing the technological solution of livestreaming services to help people stay away and not miss out. Technology can be great; but long time readers will know that I’ve often argued (following Marshall McLuhan and Neil Postman) that technology isn’t neutral. Technology is ecological; the technologies we introduce to the ecosystems of our lives and relationships change our lives and relationships — sometimes in ways we don’t notice. I think livestreaming is a good temporary solution — to aid people in making the decision to self-isolate from churches now, but I don’t think it is a good long term solution — either beyond the pandemic, or in an extended shutdown through the Aussie flu season.
So here’s two further thoughts on church during the pandemic.
Shut large (and even medium) gatherings earlier than the government tells you to to flatten the curve, and keep Christians healthy for acts of service in the community.
Don’t live stream a service the whole way through a long shutdown because of a theological commitment to church being a gathering of people (not an event where people come together to consume the teachings of a priest).
Here’s a good place to start figuring out how to live in a world affected by pandemic conditions.
Dear friends, I urge you, as foreigners and exiles, to abstain from sinful desires, which wage war against your soul. Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us. Submit yourselves for the Lord’s sake to every human authority: whether to the emperor, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right.
1 Peter 2:12-14
Peter, up front, reminds us that our patterns of life aren’t those from the world — they aren’t sinful desires — but a world lived as people removed from the ways of the world because we are no longer exiled from God. As God’s people we’re meant to live observable good lives; lives that mark us out as different to our neighbours (otherwise, what’s the difference that makes them ‘such good lives’ not just normal ones). And we’re to submit to human authorities (there are versions of that submission that will look more like martyrdom at their hands than obedience).
I read this morning that the government is considering reducing the number of people gathered in static events from 500 to 100. This will be a threshold moment for lots of Aussie churches — but we shouldn’t be waiting. Waiting would be a normal good life, not a remarkably good life. Waiting would also embrace a particular pattern of life that is motivating the decisions being made about shut downs.
Flattening the curve requires early action — and while it’s been great seeing lots of churches taking action around live streaming and making hygiene a priority on Sundays, there are still quite a few churches committed to soldiering on through the virus. This assumes that the best way for us to soldier on, as the church, through the crisis, is to hold Sunday gatherings that bring an entire church community together. Rather than proactively loving our neighbours by staying away from each other and minimising disease.
The government has a particular view of human flourishing that will form the basis of its decision making about social distancing measures. It is not solely interested in the medical health of people. It is interested in economic flourising. Decisions to delay social distancing measures are constantly being weighed up against economic imperatives (decisions about who should be treated in publicly funded hospitals are weighed up against the same measures, ultimately, and perhaps especially in the sort of crisis Italy finds itself in). Approaching the issue in economic terms — with the health crisis assessed based on its financial impact (see Trump, Donald, ‘Response to the Corona Virus’ in future encyclopaedias) will have us asking questions and making calculations like the one asked in The Australian newspaper today:
It’s unedifying but governments do put monetary values on human life, implicitly. That’s why we don’t have double the number of ambulances or hospitals — because the additional people that would be saved aren’t deemed worth the diversion of resources from other things. State and federal governments spend about one sixth of GDP keeping us healthy and safe. A 2014 Australian government document put the “statistical value” of a life at $4.2m, and the value of a year of life at $182,000. “The value of statistical life is most appropriately measured by estimating how much society is willing to pay to reduce the risk of death,” it stated.
If 1000 more people died but we avoid a 1930s-style depression, would it be worth it? It’s a hypothetical question because governments can’t know how effective their health measures are in advance. There’s no neat menu of policy options and trade-offs.
Hospitals have a particular measure of human flourishing too (medical health), my last post touched on the idea that Christians kickstarted hospitals by caring for vulnerable people other medical professionals wouldn’t touch for both medical and economic reasons (these non-Christian doctors in the Roman Empire would only try to heal those who might survive, pay, and benefit their careers).
These aren’t the questions we ask in framing our response. Our questions are something more like: “what is the most loving thing we might do that show we love the Lord our God with all our hearts, and love our neighbours as we love ourselves”?
Our metric as churches is not predominantly economic or medical/physical flourishing — though because we believe people are embodied creatures, our vision of human flourishing includes the economic and the physical. Our vision extends to the mental and spiritual wellbeing, and sees worldly wealth and the value of human lives in different terms to a state that ultimately will make all pandemic decisions based on utility; based on limiting harm but defining that harm as a balance between the economic and the physical. We believe lives have value because people are made in the image of God, with a created vocation to represent his life, nature, and character in the world he made. We don’t assess flourishing in purely material terms; and especially not with economic ones on top of our hierarchy. In an age of radical individualism, and a nation built on individual freedoms, Christians also have good reason to believe that community, and relationships, are part of human flourishing. I’d suggest our hierarchy should put the Spiritual first, the physical next, and while the economic is important, it’s certainly not the priority for our gatherings (like it might be for schools and workplaces), and then I’d put our responsibility to others above self-interest in a decision making matrix (ala Philippians 2).
We have a very different economics built on our very different picture of flourishing (do not store up for yourselves treasures on earth, but treasures in heaven… if your neighbour asks for your cloak, give them your shirt as well… that sort of thing… you know, the teachings of Jesus). Our ultimate picture of the flourishing life is one connected to God, by his Spirit, through Jesus, participating in the renewal of all things — seeking, as Crouch said, ‘shalom’ — life in God’s peace; his kingdom; in relationship with him.
We also have a different ethical framework to the ethical framework government applies. Christian ethics are not utilitarian but are virtuous, that we are called to make the right decisions based on the right thing to do — based on questions of virtue and character rather than predominantly about results on some bottom line or other; that we act as people shaped by love of God, and love for neighbour.
We should do the loving thing; not the least disruptive thing. So, we are to love sacrificially, and not find our value in our own physical or economic health, but instead are to trust God to provide, and have faith the the hope of the Gospel is real. While governments (rightly) have a role to play in determining shutdown parameters that will effect the economy, the education system, and the health system (and all of those inter-relate, and all of them are impacted by government decision making), our parameters for deciding what to do about how we operate as churches are very different, and we should act quicker because our priorities are different.
Now, I can see a case to be made, from a Christian framework that is a little more gnostic than I’m suggesting — where the health of the soul trumps all other forms of flourishing, that might suggest we keep doing Sunday church services come hell, or come highwater, trusting that God will work through the proclamation of his word. But I don’t think this rightly values the embodied nature of human life — our own wellbeing, or that of our neighbours. Not looking after your own health would be a way of ‘loving your neighbour as you love yourself’ — that is to say, a not very wise or sustainable way. And it would also be not a great witness to the very physical nature of the kingdom of God; the one that culminates in a physical new creation where we have physical resurrection bodies, brought about by the physical incarnation of Jesus into a human body; that same Jesus who cared for the physical needs of those he met and healed as a picture of their spiritual needs (the same loving kindness that motivated the beginning of public hospitals in the western world).
If flattening the curve is the best way to love our neighbours (wisely balancing economic, physical, and spiritual health) then we should model not putting the economy first and take steps to stay ahead of the curve. We should do the right thing not out of economic imperatives, but a fuller sense of human flourishing. This is why I think churches should stop holding big, Sunday, gatherings before the government directs us to, but that we should ensure that people are still having their spiritual well being, and need for community, met. If our priority is living and proclaiming the Gospel — and the priorities of the kingdom — in the midst of a crisis, I don’t think our most effective way to achieve that is to hold big gatherings that appear to be unloving (see the discussion around Hillsong’s conference on Twitter, for example). We have an opportunity to display the values of the kingdom in how we participate in the world during this crisis; with lives marked by sacrificial love for others and different priorities, and words soaked in the hope of the Gospel. While I’d hope these are markers of our gatherings on Sundays at “church” every week, they don’t exclusively have to happen there.
Live streaming a service is a great interim measure to flatten the curve and transition towards a social distancing period, but I don’t think it’s a very good medium term solution (because it is a terrible long term replacement for church). Live streaming is probably, I’d say, better than continuing to meet, either disregarding government directives or waiting until the last minute and taking no initiative in flattening the curve.
“Church” by its nature is the gathered people of God — a church is an expression of the body of Jesus; there’s an embodied, incarnational, nature of church that is fundamental to existing as that gathered community in the world. Gathering is important. Gathering to encourage and equip one another, and, in my Presbyterian context, for the ministry of word and sacrament, to take place is important. Andy Crouch’s excellent piece made the point that gathering for corporate worship is fundamental to a Christian view of human flourishing. I think he’s right. But (despite my Presbyterian heritage, and the Westminster Confession’s position on worship), I don’t think ‘corporate worship’ is located in the Sunday service, but in us Christians together (you plural) offering ourselves as a living sacrifice. We can do that in all sorts of expressions of a gathering. So I find myself with the theological convictions that the body of Christ is expressed in physical gatherings, where people are using their spiritual gifts to sacrificially love and serve one another (and together serve outsiders) as an expression of God’s presence in us by his Spirit, and that we meet ‘in Jesus name’ through the ministry of the word and sacrament (the proclamation of the Gospel, and our participation in it). You can’t really do most of this digitally. It’d be a really bad idea for us to establish this as an option that becomes either a norm, or a desirable/more convenient alternative. Call me an idealist, but I believe a crisis is exactly the time to turn to theological principles, and even push further towards them, rather than to find convenient solutions that don’t integrate with those principles. ‘Digital church’ isn’t actually a thing; and most churches have alternative structures that are closer to the nature of church than anything where teaching from someone outside a gathering is mediated by a screen.
If this shutdown period goes beyond Easter, I’ll be suggesting that we cease live streaming a centralised service with a talk from me (or another professional preacher) at that point, and that as more extreme social distancing measures kick in (the President of the U.S.A today asked people to limit meetings in the states to 10 people), we turn our energies and efforts to the small churches we already have in our midst (in most communities); that we change the dynamic of at least some gatherings of our small groups so that they actually function as small churches. If we’re going to establish a new normal through this period, let’s establish one that might see people growing in equipping one another for works of service (Ephesians 4), rather than one of people being fed content via screens.
If we are limited (or self-limiting) to gatherings of ten people, then I will be encouraging our small groups to function as churches who meet together to do what we would normally do on a Sunday in their small groups, but who also look beyond their own needs to serve others their community is connected to. In our system, this would mean that I would visit groups on a rotating basis to share the Lord’s Supper (probably a few times in a longish shut down), or that we get the appropriate permissions for others to conduct those sacraments.
It would mean growth groups take responsibility for the preaching of the word, and for figuring out what format that takes. There are plenty of church traditions where this is the norm, but one way that I would see us continuing as a larger church, who might come back together, is that I’d be encouraging our leaders to be teaching through the same material, and I’d meet with them during the week to help them prepare a church service. I’d rather reinforce that church is about the gathered people of God, equipping one another through works of service and through the ministry of the word and sacrament in the flesh than creating (or reinforcing) a consumer mentality that sees content from a professional preacher as the thing we come to receive when we attend church. Growth Groups might then invite members who are stuck in isolation or sick to stream in, virtually, to their smaller community, using the technology we’ve established in our preparations.
Livestreaming, for us, will take the edge off missing out on church while we are still meeting on Sundays, but it’s not going to be our solution beyond that point. I suspect this Sunday, or the next, will be our last services held or live streamed with a skeleton crew for some time, and that’s what I’m working towards. And I think on the whole, that’ll be a good thing.
Yesterday I posted about some parenting stuff in the age of Corona Virus. Today we had our first Sunday service after the World Health Organisation declared a pandemic and the Australian Government brought in social distancing measures to limit large gatherings.
We aren’t a large gathering, but our congregation meets in a facility we share with multiple congregations, including one made up of a substantial number of people in high risk categories. It’s a building we don’t operate, so our ability to conduct appropriate cleaning measures between uses is limited.
I’m convinced that we should act ahead of government advice. The call from Jesus to “love our neighbours” comes with the caveat “as we love ourselves” — it’s important that we be healthy so that we can be in a position to provide good care to others. We want to make it as easy as possible for people to opt out of our service, to non-anxiously (or anxiously) self isolate, without judgment, from this point on. Even if the government doesn’t step in to limit interactions for weeks or months (probably until winter).
I found Andy Crouch’s piece on love in the time of Corona Virus profoundly helpful (I also linked to it yesterday). I’m convinced that we need to find ways not just to virtually connect as church, but to keep meeting together. But this requires careful management of physical spaces and personal hygiene, and our circumstances with our building and the other congregations that meet there mean we’ll probably be encouraging small groups to meet together during our church broadcasts, and to find ways to care for and support one another.
I’m convinced that we need to be prepared, and careful, so that we can love our neighbours well in this time of crisis as a faithful presence in the world — a people committed to taking up our cross and following Jesus. I’m struck by what’s happening in Italy, where hospitals are confronted with making treatment decisions that will determine who lives and who dies. Here’s a quote from a journal article I filed away once for a time such as this.
“Medicine involves faithful presence to those in pain, even—perhaps especially—when hopes for “cure” prove illusory and the provision of care throughout a longer or a shorter span of life becomes the sum of what medicine can offer. This is no easy task. Our helplessness to effect a hoped-for cure can too easily turn to hatred: hatred of sufferers for failing to get well and of ourselves for failing to make them better. In the face of this temptation to impotent rage and to the punitive abandonment of the sick and suffering, medicine needs the church, whose experience of the faithful presence of God in the midst of suffering undergirds its own willingness faithfully to be present to the sick. Only so can the hospital—and the practice of medicine more generally—be, in Hauerwas’ words, “a house of hospitality along the way of our journey with finitude . . . a sign that we will not abandon those who have become ill simply because they are currently suffering the sign of that finitude” (Hauerwas, 1986, 81–2). If anything, Hauerwas may have understated the dependence of the practice of medicine, thus defined, upon the moral community that is the church. In a recent monograph, historian Andrew Crislip (2005) links the emergence of the hospital in the late antique period to the health care system of Christian monasticism. According to Crislip, monastic health care stood in stark contrast to pagan health care in its commitment to care for the crippled, the infirm elderly, and the chronically and terminally ill (Crislip, 2005, 9). “It was standard among ancient physicians at all times to reject chronic or hopeless cases. To treat a patient he could not cure would only diminish the doctor’s reputation, even if it might enrich him somewhat” (Crislip, 2005, 114). Thus, where pagan medicine emphasized prognosis, which allowed the physician to identify hopeless cases and refuse to take them, monastic medicine emphasized diagnosis, which allowed for appropriate healing and caring measures to be taken on behalf of any sufferer (Crislip, 2005, 18–9). There is, in other words, no abstract discipline called “medicine” that offers nonstigmatizing, compassionate care throughout the life cycle. In the West, at least, such medicine originated in specifically Christian communities and was undergirded by specifically Christian moral commitments
M.K Peterson, ‘Salvation and Health: Why the Church Needs Psychotherapy,’ Christian Bioethics, 17.3, (2011), 277-298
Get that — before universal health care in western countries; in the Roman world; doctors would treat people based on who they’d boost their stats from, and who would make them the most money. Christianity turned that on its head because Christians kept caring for vulnerable people, and thus, the modern hospital was born. In the third century AD, a Roman emperor who hated the spread of Christianity, Julian, wrote a letter where he gave an account for the popularity of the religion of the ‘impious Galileans’ amongst the people of Rome. He gave instructions for the creation of something like the modern hospital.
“Erect many hostels, one in each city, in order that strangers may enjoy my kindness, not only those of our own faith but also of others whosoever is in want of money. I have just been devising a plan by which you will be able to get supplies. For I have ordered that every year throughout all Galatia 30,000 modii of grain and 60,000 pints of wine shall be provided. The fifth part of these I order to be expended on the poor who serve the priests, and the rest must be distributed from me to strangers and beggars. For it is disgraceful when no Jew is a beggar and the impious Galileans support our poor in addition to their own; everyone is able to see that our coreligionists are in want of aid from us.”
Here are some steps we’re taking and the way we’re approaching decisions around Corona Virus. I’d love to hear what you’re doing.
I’ve put together something of a crisis team, this team includes a few well positioned medical professionals, including one doctor in our congregation who is a medical advisor for a senator, and two GPs, but also our small group leaders, kids church coordinator, committee of management and elders. We’re discussing steps to take, and this group will allow us to make decisions quickly as information comes to hand. It’s really important that Christians, who are people of truth, build our decisions and our attempts to be wise, and to love our neighbours, from the truth. So good data and information is really key — both receiving it, making decisions from it, and sharing it — but doing so non-anxiously (again, see Crouch’s article). I’m also an asthmatic, which is a personal risk for me, but one our church leadership team needs to manage too. It’s probably a good thing for pastors of churches coordinating crisis management to make sure their own risk factors are known and that work arounds are possible.
We’re communicating regularly to our congregation via our Facebook group, and looking at how to communicate to those not on Facebook.
We’ve asked those who are sick or symptomatic, or potentially exposed, to self isolate, and to let us know so that we can care for them.
We recognise that meeting together is vital for the Christian life, and loneliness is deadly, and social isolation has the potential to undermine our spiritual and emotional well being, so are working at solutions (in line with the Crouch article, and this useful document he linked). Our small groups, meeting in homes where some of the tips in that document will be easier to manage, will be part of continuity of community and care during this time. Even those groups can embrace technology — various members of our Growth Group have face timed in for weeks where they couldn’t make it already this year.
We’ve been preaching through Luke’s Gospel, and today were reminded, as Peter denied Jesus, of Jesus’ call for his disciples to take up their cross and follow him. We broke up into small groups to talk about what this might look like during the pandemic. It’s interesting that the quote from the journal article above uses the phrase ‘faithful presence’ — this is common language for us as a church, the idea that this is our calling, along with the idea of a faithful presence being a non-anxious presence because our hope is secure.
Meals together have been a feature of our gatherings since the beginning. We’re not catering for post-service community lunches during the pandemic, but are instead encouraging people to eat at nearby restaurants (or go home) to avoid handling food/cross contamination.
We are providing soap and sanitiser on site for people to wash their hands as they arrive. Ideally, we’d be wiping down surfaces and equipment before and after use (we are doing that for our bits and pieces, but there’s uncertainty about which groups that use our facilities use what).
We’re encouraging parents to make decisions about how to approach church with kids; whether they sit in family groups practicing some reasonable social distancing in our facility, or sending them to kids church and managing hand washing. Again, we want to make it as easy as possible for people to opt out to flatten the curve, while still belonging to and participating in our community.
Today we ran our first ‘online’ service using Zoom. We’ve got access to a paid account, but like Zoom because should we move to totally online services we want multiple people to be able to contribute to the service. I sticky taped my phone to a mic stand. It worked.
Presbyterians aren’t typically ‘every week’ communion/Lord’s Supper types here in Australia, but we’re changing our practices to minimise handling of the bread by those preparing it, and we don’t share a common cup (we have little cups of grape juice).
On the home front, we’ve been doing some careful preparations, putting together a dry food supply that will last us through a period of isolation, but that will also allow us to meet the needs of others. We’ve started freezing meals in containers labelled with their ingredients (to manage intolerances) so that we can share these with those in need.
Our street already has a thriving Facebook group, but people in our church liked the idea so I’ve knocked up this postcard template (pictured below) they can print off using a photo printing service (or their printer) to drop in to neighbour’s letterboxes. Feel free to shameless steal it. The text is (for those who might want to easily adapt/print using word:
Hi neighbour, As we enter a pandemic where lots of us are predicted to catch Corona Virus, our church has encouraged us to love our neighbours and to find ways to care for those who are sick or isolated. We thought a Facebook Group for our street would be a good way for us to stay in touch with each other and offer support during these times (and grow our connection beyond this crisis). We have set up this group, you should be able to search for this name ______________. If you can’t find it with the search, please add me as a friend and I’ll invite you to the group. My name is _________. My profile picture looks like _____________. You can contact me by ______________. Our church is hoping to help with groceries or practical needs as they come up. Please let me know if we can help you.
There’ll be an economic impact of Corona Virus as well as a health one; people in church congregations will be facing uncertain employment situations or losing their jobs, in a bad economic climate. We need to risk manage that as churches with our own budgets, but also want to be in a position to be caring for those affected. This is tricky, but it’s something I’ve flagged with our management team and the crisis management group to be part of our conversation. Another church I follow online mentioned maintaining giving during lockdowns as a good way to care for church staff, and to sustain the church’s ability to serve the community. I thought they did this well.
Over to you — hit us up in the comments on this post, or discussion on Facebook, to let us know what your church is doing, or things we’ve missed.
We had ‘that talk’ with our kids this morning; and it turns out they’d already been talking about this a bit at school, and knew things already. Which is always awkward for parents…
Not ‘that talk’ — we’ve been having that one for a while, trying to help our kids understand how to approach sex and sexuality as Christians is something we wanted to kick off pretty early. No. The Corona Virus talk. It’s another one you should probably have early, as Christian parents, because our perspective on the virus should be a little different to the perspective offered by the world. Not because we want to go all ‘faith healer’ through the screens of people’s televisions, like one popular televangelist this week, or claim that Christians are immune because we are protected by God, but because we have a different perspective on life, and death, and a particular calling to love our neighbours — especially the vulnerable.
I’m keen for our family’s reaction to Corona Virus to look like:
Prayerfulness
Preparedness
Playfulness
Presence for the sake of our neighbours (loving, non-anxious, presence)
It’s possible ‘playfulness’ jumps out for you here as odd. Especially in such serious times. I’ll explain it first.
In an age of anxiety, I’m really keen to encourage our kids to be a non-anxious presence in the world, and part of that is modelling something different (Edwin Friedman’s A Failure Of Nerve is a good book for seeing how anxious systems (including families) are a self-replicating problem. Friedman coined the idea of the ‘non-anxious presence’ — people who can be emotionally differentiated from the anxiety around them, and appropriately challenge that, to respond better in crises than those losing their rational brains and switching to ‘reptile brains.’ I found this passage from the book quite profound for a bunch of reasons (one of which is that the Biblical paradigm of ‘beastliness’ — being transformed from the image of God into the image of the created things we worship — is ultimately a transformation into being like the serpent… It’s a long quote, but I think it’s important not just for parenting, and not just for in a crisis. Here’s Friedman:
“What also contributes to this loss of perspective is the disappearance of playfulness, an attribute that originally evolved with mammals and which is an ingredient in both intimacy and the ability to maintain distance. You can, after all, play with your pet cat, horse, or dog, but it is absolutely impossible to develop a playful relationship with a reptile, whether it is your pet salamander (no matter how cute), or your pet turtle, snake, or alligator. They are deadly serious (that is, purposive) creatures.
Chronically anxious families (including institutions and whole societies) tend to mimic the reptilian response: Lacking the capacity to be playful, their perspective is narrow. Lacking perspective, their repertoire of responses is thin. Neither apology nor forgiveness is within their ken. When they try to work things out, their meetings wind up as brain-stem-storming sessions. Indeed, in any family or organization, seriousness is so commonly an attribute of the most anxious (read “difficult”) members that they can quite appropriately be considered to be functioning out of a reptilian regression. Broadening the perspective, the relationship between anxiety and seriousness is so predictable that the absence of playfulness in any institution is almost always a clue to the degree of its emotional regression. In an atmosphere where everything is dire, a vicious cycle develops, as a loss of playfulness destroys perspective. When that circular process reaches unbearable thresholds, the chronically anxious family will not be able to contain its reactivity within its own boundaries, and some members will begin transmitting the family’s intensity beyond the family (acting out violently, combatively, or sexually) into a broad range of society’s other institutions, such as church choirs, synagogue religious schools, traffic, PTA meetings, a condominium association, or any office or place of business.
Kids play. That’s how they learn. It’s how they process the world. It’s the best way to teach serious stuff. When we talked about what a few weeks at home might look like, we focussed on how we would play well together. When we talked about hand washing we tried to encourage a bit of playfulness, our son Xavi is developing a “mega rub” method of hand washing. One thing our modern school systems do, when focusing on information and work as the key to formation, is eradicate play and fuel anxiety in these moments. Play and escape (and stories) are going to be a big part of combating that, and of not traumatising your kids or setting them up for anxious, reptile-brain, responses to the world around them. Just for the people who scan long bodies of text, I’m bolding the actual concrete steps we’re taking in case they’re helpful.
If you’re prepping for lockdown with your kids — prep to play. Buy an art and craft survival kit. Plan to be involved in play with your kids if you’re at home with them. Budget a moderate amount of screen time — but watch and play with your kids. Talk about the stories you watch, and the games you play. Help them regulate their emotions by being present with them, non-anxiously. Make sure they spend lots of time in fresh air outside (and think about physical contamination, so hand wash after, and use your backyard). I think we’ll be chucking their school work that gets sent home out the window (if it gets sent home at all).
Which brings me to the preparedness point. We’ve done a dry food shop so that we have a few weeks worth of food in our house, not just for us, but for others. We’ll keep stocking up on this front for a few weeks probably. We bought a standalone freezer (we’d tossed our old chest freezer in our recent move). I didn’t want to buy another one because of running costs, and how close our supermarkets are, but Robyn convinced me, and it might actually end up being useful in this preparedness thing. Our plan is to cook a bunch of frozen meals that will be available for us, should we get sick, and for our neighbours and community. We have a street Facebook group, with stacks of our neighbours in regular contact, which will put us in a good position to check in on each other in the event of a lockdown, but will also help us monitor those more elderly neighbours not on Facebook.
Part of preparedness for us, in talking to our kids, was finding out what they knew already. Kids listen to the radio in the car. They talk to each other. Schools are doing what they can to build hygiene practices. I’m on the executive committee for our daughter’s kindergarten so I know there are lots of conversations happening behind the scenes about risk management, and kids notice little changes in practices even if they don’t understand the why. When they don’t understand the ‘why’ they fill that gap with their own reasons. Xavi was telling us about a virus that can kill people in five minutes. Helping your kids have good information — like that this virus is very mild in children — will help them be better prepared emotionally. I’m an asthmatic, so is Xavi, so there’s a degree of risk for us, and we’ve talked about making sure we’re taking our preventers as prescribed (something I’ll have to start modelling). We spent a few minutes answering questions the kids had about the virus, and finding out what they’d heard. Part of helping your kids navigate this is making sure you’re considering expert advice — not just memes — so monitor advice from public health experts and government — and make informed decisions as a family, giving kids age appropriate information that will replace anxiety and fear with love.
Which is where we talked about how we’re going to respond as Christians. How it is particularly important for us to listen to Jesus, who tells us not to worry, and not to be afraid, and also tells us to love our neighbours. He showed us what that looked like in how he loved us. Part of figuring out what is loving in the face of this advice is figuring out how to not just act in ‘self-preservation’ but lovingly for the sake of others. So we talked about how while they’ll probably be very safe, lots of older people in our lives are going to be at risk, and part of loving them is looking after ourselves (washing our hands, coughing into our elbows, not touching our faces). We’ve talked about how preparing well, and looking after ourselves, will help us help people we know. We can only be present in community if we are looking after ourselves, and sometimes the best way to help our community will be to remove ourselves from contact with people if we feel sick — even if that is hard and sad for us (and BOOORING).
I thought his overarching aims dovetailed nicely with the non-anxious presence stuff — I think he is tapping into what it looks like to be a faithful presence in our community in times of crisis. Crouch says:
We need to redirect social energy from anxiety and panic to love and preparation. This crisis presents an extraordinary opportunity to fortify small communities of love and care for our neighbors. That will only happen if we lead in a way that reduces fear, increases faith, and reorients all of us from self-protection to serving others.
His advice on ‘what to communicate’ in a church setting to avoid it becoming an anxious system applies on a family level too.
In shaping culture, nothing matters as much as action that carries symbolic weight. Sometimes this symbolic action takes the form of concrete steps, but sometimes it is simply well-chosen words and images. It may seem like our most urgent need is to make decisions, and of course we cannot neglect the decisions that are ours to make. But just as important for moving the horizons of possibility are what we say, how we say it, and even how we appear to others as we say these things. The way we communicate will shape the choices others make, and how they approach their own decision-making.
This means that all of us have a primary responsibility as leaders, as far as it depends on us, to be well-rested, soaked in prayer and contemplation, and free of personal fear and anxiety. We need to start and end each day as children of our heavenly Father, friends of Jesus, and grateful recipients of the Holy Spirit. We need to pray for genuine spiritual authority, rooted in the love that casts out fear, to guard and govern our lives as we lead, and trust that God will make up what is lacking in our own frail hearts, minds, and bodies.
What he says here of leaders is true for parents. This is why prayerfulness, not just privately, but with your kids, is going to be important in a crisis (and, you know, we also believe prayer works). Prayerfulness matched with preparedness, playfulness, and presence.
While there are lots of 20 second songs you might sing while handwashing with your kids (and some of them will be fun… we use a 2 minute podcast called “Brushy” to add some fun to nightly toothbrushing routines — there’s a gap in the market for a 20 second podcast maybe)… We’re encouraging our kids to use the 20 seconds to pray for people we care about, and for those we don’t know. We’ll check in on their anxiety levels, and one of the things we’ll do as we sit with them and talk about what is happening is pray together.
Also, there’s a whole other conversation to be having with your kids if Corona Virus is threatening your economic wellbeing (possibly your employment). Those four elements are going to be practices that might stand you in good stead as we face these anxious economic times together too.
So that’s what we’ve done — would love to know how you’re navigating this with your families?
