Archives For idolatry

1. The lasting legacy of Lesslie Newbigin
Michael Goheen writes for Q Ideas about the contributions Lesslie Newbigin made to Western Christianity and our understanding of mission:

It is a peculiarity of Western culture to isolate the domain of religion from the rest of life. Religion, he said, is a “set of beliefs, experiences, and practices that seek to grasp and express the ultimate nature of things, that which gives shape and meaning to life, that which claims final loyalty.” Thus religion includes the comprehensive worldviews that shape Western culture, like the modern scientific worldview in both its Marxist and its liberal-democratic-capitalist expressions. If the Western church is to be faithful to the gospel and its mission, we will need to work hard to understand the religious beliefs of our culture in order to extricate ourselves from idolatry.

2. Gerson on prudential politics
Michael Gerson writes for Capital Commentary about competing political priorities and the choices facing GOP voters especially:

[N]early every political choice involves the weighing of competing priorities—freedom and the common good. This is the reason that prudence is the highest of political virtues. And prudence is exactly what some political ideologies lack. Socialism places an unbalanced emphasis on equality above all else—resulting in the routine violation of individual rights. Libertarianism places an unbalanced emphasis on autonomy above all else—resulting in a nation without airport security and food safety laws. Raising a single, pure, simple principle in politics can be powerful—but it is almost always dangerous. Complexity is the nature of politics. It is also the sign of a serious political thinker or candidate.

3. The gospel of immigration
Dr. Russell Moore, from the Southern Baptist Theological Seminary, urges us to remember the personhood of immigrants – documented or otherwise:

I’m amazed when I hear evangelical Christians speak of undocumented immigrants in this country with disdain as “those people” who are “draining our health care and welfare resources.” It’s horrifying to hear those identified with the Gospel speak, whatever their position on the issues, with mean-spirited disdain for the immigrants themselves. While evangelicals, like other Americans, might disagree on the political specifics of achieving a just and compassionate immigration policy, our rhetoric must be informed by more than politics, but instead by Gospel and mission.

4. Radical cartography
I find this kind of stuff fascinating: a Yale professor named Bill Rankin created a map of Chicago that shows racial and ethnic segregation in the city. It is here. Below is a spin-off map of Detroit from another guy named Eric Fisher. That one is here. If you click on the links you can see info on the various color designations.

Philip Jenkins, a professor at Penn State well known for his research on the incredible growth of the church in the Global South (I especially recommend his book The Next Christendom: The Coming of Global Christianity), writes an occasional column for Christian Century called “Notes From the Global Church.� His latest is about what he calls a “crisis of faith� in Mexico.

About 80-90% of Mexicans identify as Catholic, with the number of Protestants estimated in the single digits. Jenkins writes that Mexican churches — presumably Catholic ones, by and large — ought to be applauded for what they have often done right:

They have behaved heroically, striving to make peace between factions, trying to fulfill social needs in regions where secular government has all but abdicated its power. Individual priests and bishops comfort bereaved families and preach bravely against violence and criminality, at grave risk to their lives. Fearless activism for peace and human rights made Saltillo’s legend­ary bishop José Raúl Vera López a candidate for the Nobel Peace Prize.

On the other hand, he also points to the problem of syncretism, which obviously compromises the distinctiveness of Christian belief, but also contributes to immediate matters of life and death. Whereas syncretistic cult practices have long been practiced in the shadows, Jenkins says, the rise of drug cartels and gangs have only recently brought some of them to the surface:

One terrifying symbol is the skeletal figure of La Santa Muerte, Saint Death, who serves as the gangs’ patron saint… Santa Muerte is condemned by the official church but worshiped in countless clandestine shrines. Nor is she the only manifestation of a subversive pseudo-Catholicism that veers close to outright diabolism. Another wildly popular folk saint is the 19th-century bandit Jesús Mal­­verde, “angel of the poor,” patron of drug dealers and illegal migrants. Devotees of San Juan Soldado (Soldier John) venerate a man executed in 1938 for raping and murdering an eight-year-old girl. While such beliefs demonstrate a profound faith in spiritual realities, they also show the yawning gulf that separates popular practice from any traditional concept of Christian faith.

It’s easy to spot syncretism like this in foreign contexts, when the idols can be seen and named and are connected to obvious brutality, but none of us have embraced a culture-free gospel, and a healthy dose of humility here would go a long way. Nonetheless, the Mexican church will need to figure out how to handle the veneration of La Santa Muerte and others.

But what ought to happen first: correcting theology and private worship, or reforming society? Would a crackdown on gangs and narco-traffickers render La Santa Muerte redundant? Would strong, compelling theological teaching by the church lead members of gangs to turn, not only from idols but from violence too? What lessons can the rest of us learn from this case about the often uneasy relationship between society and religion to which none of us is exempt?