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The Hunger for Violence

Over Thanksgiving break I went to see the third movie of The Hunger Games series, of which I have read all three books. Since then, multiple people have asked me if I liked it, and each time I have had trouble answering. Did I like it? I don’t think so; but I don’t think this series was meant to be enjoyed.

CoryBrautigamIt’s not that the cinematography was bad or the acting was poor, but it’s disturbing to see the parallels between the dystopian society imagined by the author of The Hunger Games, Suzanne Collins, and the world we live in. And surely this is, at least in part, the point of the series. However, what’s more disturbing is the number of people I hear talking about how much they like the series. I’m not saying that it’s necessarily wrong for someone to like it, but we need to at least understand that it is more than entertainment. It is revelatory.

If you’re not convinced this is true, look to Thailand. Following the military coup in May, people began to use the three-fingered salute from The Hunger Games as an act of resistance to the new military-run government. This led to multiple arrests. People living in the systems of our world can relate to this story of a totalitarian empire that sends children into the “Hunger Games” where only one can come out victorious, only one survives — these games held to display government power. This is scary.

There are many disheartening parallels to be found between the nation of Panem in The Hunger Games, the nation we live in, and all the powers and principalities of this world. But this is not the only evil exposed by this series. Though, it is the easiest to see. In fact, the larger wrongdoing revealed, the one I think we would do good to uncover, may be the very reason that it is easiest to see the evil of the government.

So what is this subtle evil? Violence. The will of the crowd. The most disturbing part of reading this series was witnessing my own passion to bring about justice by the way of violence catch fire, so to speak.

13150546874_b3f7296522_bLet me say that I am thankful to be an American. However, I was ready to throw the first stone at my nation upon reading these books, but I am now realizing that, sadly, I have both benefited from the brokenness of the system and contributed to it. I certainly have no right to violence; and as Brian Zhand points out in his book A Farewell to Mars, we often think this is what freedom is: a right to violence. He goes on in this book to say that “violence cannot tolerate the presence of one who owes it nothing.” This is a hard truth. We either put ourselves at risk of being stoned or we join in the stoning. No other options exist.

In The Hunger Games, the resistance to the government is formed behind the image of a warrior, a victor, a “courageous” killer, Katniss Everdeen and her three-finger salute. This symbol brings the people of Panem together against the Capitol. The Jews would have much preferred Katniss Everdeen riding in her flaming chariot to Jesus riding on a donkey. Surely, they would not have killed her.

In the series, you see Katniss struggling with the symbol she has become. She is unsure of whether she should continue in her role as the incarnate representation of this resistance movement. In some ways she wants to be more like Jesus and his way of peace. Yet, she cannot overcome the need the mass has for her as a symbol of retaliation, and the systemic “necessitation” of violence.

As Christians we have a different symbol to unite behind, the only symbol that can unite people in peace. That is Jesus Christ, the Prince of Peace. Through his death on the cross he has exposed the inherent evil of the violent systems of the world, the systems that put him on the cross. I think, if we are attentive to the revelatory nature of The Hunger Games series, we might be able to see how they also shine light on these evils. May we not worry about whether the odds are ever in our favor, but instead always choose to follow Christ down the path of peace and peacemaking.

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Relationships and the All-Sufficiency of Christ

Lydia Wilson’s article on Christian perspectives towards marriage in the January 24th edition of the Star both encouraged and intrigued me. Her work has often prompted me to consider my faith from a new perspective, and I found myself, after reading her introductory paragraph, wondering, if marriage is not the “end all and be all” of life (which, sadly, many Christians idolize it to be) what is, and how should we approach singleness, dating, and marriage in light of that?

I believe Miss Wilson touches on the answer when she writes:

luke“Marriage is not intended to be in the forefront of every single person’s mind. Rather, it should be seen as an unnecessary and very serious step, one that only need be taken if one finds a true partner, someone that they cannot possibly live without, and most importantly, someone who will not distract them from doing the work of the Lord, but instead be compatible and work with them.”

Though marriage is not for everyone, the reality is that the relationships we participate in drastically shape our lives, whether that be our family, peers, or significant other. In the gospel of Matthew Jesus quotes the Old Testament and simultaneously places immense importance on relationships when he declares that the greatest commandment is to “love the Lord your God with all your heart, soul, mind, and strength, and love your neighbor as yourself.” Essentially, we exist to respond to the awesome love of God expressed through Christ with all of our lives, and, as a result, truly love others regardless of the nature of our relationship with them. As pastor David Platt states, “Proclaiming the love of Christ is the overflow from sharing in the life of Christ.” Two central concepts correlating to this perspective, integral to living out the love of God in relationships, are holiness and worship.

In both marriage and celibacy we are invited to be profoundly shaped through the responsibilities that come with either relationship status. As a single person, I am called to fast from intimacy. At times, this responsibility can be very taxing in light of external cultural pressures, as well as the personal desire to love and be loved. Through exercising the discipline of self control, however, I am gradually learning what it is to place my confidence and hope in Christ over that which I, at times, most long for. Moreover, in striving to wholeheartedly embrace the opportunity to be as effective as possible during this time of singleness, I discover what it means to worship God in light of the season of life that I find myself in.

In the same way, those who participate in the intimacy of marriage at times endure moments of strain, during which they have to set aside their own longings and selflessly serve their spouse despite the very real desire to ignore all commitments. Nevertheless, in choosing to put their spouse first, those who are married discover what it means to give and receive the selfless, unconditional love of Christ. Thus, as they grow as individuals and their marriage evolves they are continuously discovering God more fully as they live out the love of Christ.

Both singleness and marriage involve life responsibilities in which we, in responding well, can be molded in the likeness of Christ and live in worship to him. How does this apply, however, to those who are caught in between; those individuals whom we classify as “dating”, “courting”, “talking”, “pursing marriage”, or some variation thereof? Recently a close married friend of mine shared the following advice with me regarding the core pillars on which healthy relationships, and ultimately marriages, are built. Firstly, healthy relationships involve a deep soul relationship, a closeness represented by a fun, vibrant friendship which provides a solid foundation for pursuing romance. Secondly, they demonstrate a sincere and devoted love for God which powerfully shapes their lives as individuals and a couple. Lastly, and only in the context of marriage, both individuals enjoy and invest in the beauty of physical intimacy. For those pursuing a healthy romantic relationship, their focus should firstly center on the calibre of their friendship. As they grow to more deeply love and understand one another, their relationship should be a source of mutual spiritual edification; indeed they should not only grow individually, but witness Christ equipping them together to be potently effective for his kingdom. Lastly, under the covenant of marriage, they are able to discover and celebrate their love within the context of physical intimacy.

The beauty of relationships, whether they involve family, friends, or lovers, is that they are not the be all and end all, nor are they simply the means to an end. Rather, they exist as a beautiful testimony to the ongoing work of Christ in our lives. As J.C. Ryle states, “relationships can be a great blessing, or a great curse, depending on where we place the Cross.” May we, as we continuously embrace the process of being made holy through growing in the likeness of Christ and worshiping Him in all things, discover the all-sufficiency of Christ within us in every relationship that we are a part of.

 

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Only If You Absolutely Must

In the world of Christian thought on marriage, two main viewpoints seem to be perpetuated: the first, that marriage is the end-all be-all of Christian life and is a perfect holy union sanctified by God. Many of my friends and people I have encountered at Houghton hold this opinion. They did not come to Houghton for the sole purpose of finding a spouse, but they do fervently believe that marriage and procreation is the best possible way to live out God’s purpose in their lives, and that not fulfilling this duty somehow falls ever-so-slightly short of Christian perfection. The second viewpoint runs along the lines of, “Really, folks, it is okay to be single.” Not better, not even great, just “okay.” As in, don’t worry if you have completely failed at finding “the one” God has for you, He can still use you even if you are lonely and alone. I mean, hey, Paul was single!

Yes, Paul was single, and he had an awful lot to say on the subject as well. In 1 Corinthians 7:38, he writes, “So then, he who marries the virgin does right, but he who does not marry her does better.” Keyword here: better. In Paul’s mind, avoiding marriage is the ultimate goal, and only by staying single can God’s plans best play themselves out in your life. Jesus seemed to share the same opinion. When the disciples asked him if it was indeed better not to marry, He replied in Matthew 19:12, “The one who can accept this should accept it.” And, in Luke 20:35, He explains, “But those who are considered worthy of taking part in the age to come and in the resurrection from the dead will neither marry nor be given in marriage.” Marriage is an earthly tradition, a vice. It is not “like the angels.”

So where does this leave those of us who would still view marriage as beautiful and special representation of Christ’s relationship with the Church? Certainly there is scriptural evidence for this way of thought as well. Often the body of believers is described as a bride being received by Christ at the resurrection, and in Song of Solomon the bedchamber is described as being blessed by God and His presence is with the bride and groom. What it means to have a committed marriage that is spiritually healthy and focused on God is also outlined clearly in the Bible. Paul himself describes what a Christian marriage should look like, instructing in 1 Corinthians 7:3-4, “The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife.” Likewise Jesus speaks to the permanence of marriage in Matthew 19:6, saying, “Therefore what God has joined together, let no one separate.” There is nothing wrong with marriage, and those who do marry have specific guidelines to follow when it comes to forming their relationship in accordance with God’s will.

However, Paul’s instructions are followed by a stipulation. In 1 Corinthians 7:6-7 & 9, he adds, “I say this as a concession, not as a command. I wish that all of you were as I am. … But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion.” In other words, marriage is the lesser of two evils. It is the exception, not the rule. There is no “one” that God has chosen for you to marry, because God does not even really want you to get married. If you absolutely cannot help yourself and you must get married in order to keep from sinning though, it is okay. God will make an allowance for you.

maariageIf I am coming off a bit harsh, do not worry. I do not think, as it may appear in the last couple paragraphs, that marriage is the devil. As Jesus concedes in Luke 20:34, “The people of this age marry and are given marriage.” It is simply a fact of life, and within that fact, I believe that Christian relationships have the power to do good work for the Lord. I myself am engaged to be married. In my life I have been lucky enough to be surrounded by shining examples of strong Christian marriages. However, I do think that we need to seriously reconsider the ways in which we typically treat marriage within the Church.

To begin with, there is no evidence in scripture that marriage should in any way be one of the main goals of a person’s life. Pressure on young people to find the one God has intended for them is common in Christian circles. The result is a fevered rat race of young adults trying to figure out who to marry, taking dating relationships far too seriously, rushing into marriage, and feeling inadequate if unable to find a mate. Divorce rates are high, due in part to an increasingly relaxed stance on commitment and divorce, but also due to many people feeling that they should get married as soon as possible. Marriage is not intended to be in the forefront of every single person’s mind. Rather, it should be seen as an unnecessary and very serious step, one that only need be taken if one finds a true partner, someone that they cannot possibly live without, and, most importantly, someone who will not distract them from doing the work of the Lord, but instead be compatible and work with them.

In addition, God is willing to work with our differences and the personalities with which He has blessed us. From the beginning, He has acknowledged our tendency to loneliness, admitting in Genesis 2:18 that “It is not good for the man to be alone.” He is honest about the strengths and weaknesses of His people. As is stated in Matthew 19:8-9, He allowed Moses to permit the people to divorce, “because your hearts were hard,” even though “it was not this way from the beginning,” and in then Jesus’ time, He once again did not permit divorce “except for sexual immorality.” What does this openness to the conditions of the time indicate about how we should approach the current discussions that the Church is engaged in, such as the rights of homosexual and transgendered people?

There are numerous issues that could stand being revisited when it comes to what the Bible says about marriage, and we are not always going to agree on all of them. But if we are honest about the faults in our worldviews, we can read scripture with an open mind, communicate with one another, and perhaps make some improvements in the way we treat those we have previously marginalized.

 

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A New Old Ecclesiology, Part 2

Last week I discussed my work as an intern at a local church and the idea of a reimagined ecclesiology. I examined the need for the church to stop tricking people into its doors, to become less like a weekly commitment and more like a way of life. Here I would like to continue this discussion by examining some issues I have seen and what to be careful of when viewing the church as “family.”

churchOne of the most pressing issues I have encountered at the church is the sheer lack of time parishioners spend in the church community. I see this as an issue particularly with the youth. These children are in the most formative years of their lives and yet they are only spending an hour or two a week with the church community. These young men and women, girls and boys, are bombarded with new ideas and pressured to conform to their world at every moment.

So how are we, the church, supposed to influence, shape, form and support our youth, indeed our adults as well, if we are only together an hour or two every seven days? We cannot expect a good sermon to last a week, to be formative enough to counteract everything our culture throws at us. The church cannot be only a weekly commitment, it has to be a haven, a safe place to return to after work each day, a safe place to relax at the end of a long week, a safe place to mourn, rejoice, worship and engage local and global issues. The church should be like returning to the comforts of one’s own home.

This is not to say that the church should not challenge. Families challenge. In our safest places we can be, rather we should be, challenged constructively. Of course we see this in Jesus: he is both our greatest comfort and our greatest challenge. The church should be a place where, although we are comfortable, we are able to exchange ideas, challenge each other to grow and question each other’s beliefs. All the while we should be reaffirming each other as children of God.

The forces of culture, politics, and social experiences influencing us on a daily basis should be countered by a church that does the same. I find as a youth director that it is extremely difficult to effectively counter what my students have experienced the past week with what we as a church wish to instill in their hearts. They have seen way more of the world in 6 days than I could show them of the church in one. For example, regularly I watch as healthy young women agonize over their weight, developing major insecurities because they have been told by their society that they are supposed to be skinny.

Now, I do not wish to sound like we should brainwash our parishioners. If you have seen the documentary Jesus Camp, know that I am not advocating anything of the sort. Indeed I believe that our culture does teach some healthy ideas, but the job of the church should be to act as a social filter. The church should be a place where parishioners sort out the wheat from the chaff; a place where men and women, young and adult, can abandon their insecurities and learn to find God in the places where they least expect him.

The whole idea of viewing the church as a family is to see that “secular” actions like hanging out, watching football, and playing cards and “Christian” actions like worship, word and sacrament can begin to find a place together. I am not advocating that we play cards in the middle of worship time, but I am advocating that Christians stop viewing church as a weekly commitment and start viewing it as the community in which they live out all aspects of their lives, the way a family member exists as part of a family.

Now I realize that the imagery of a “family” is flawed. There are plenty of broken families, and the idea of what a “traditional Christian family” should be is so elusive that employing it as a metaphor is almost useless. Here I define family as a group of people in which unconditional love thrives, a group of people who take care of their own and genuinely care for each other, a group of people who take the time to help form and shape, challenge and support each other, a group that is willing to spend time with each other.  Of course, there are plenty of families who do all these things and manage to be very inhospitable to those “outside” the family. So perhaps it is best to define the church as an “Open Family,” a group that takes care of its own, lives in community with each other, takes its relationships with extreme sincerity and has open doors to any and all who desire to enter. That is what the church should be.