Snipers and Burning Pilots - God Weeps

    Lately there has been a great deal of publicity and social media chatter about the movie, American Sniper.  Of course everyone is also talking about the Jordanian pilot, Lt. Muath al-Kaseasbeh, who was burned to death by ISIS fighters. 

I struggle with these things.

    I spent ten years in the Army Reserve.  For years I collected and read books on military history and one of the books that I liked was about the Marine sniper, Carlos Hathcock, who was the “most lethal” sniper during the Vietnam war and whose record held until Chris Kyle broke it.  I have always admired the courage and fortitude of men like Carlos Hathcock.  At the same time, seeing a helpless, caged man burned to death (I haven’t actually seen it.  I just can’t bring myself to watch a man die) stirs an incredible anger in me. 

A part of me wants revenge.

    But as much as we have made heroes out of men like Carlos Hathcock and Chris Kyle, and martyrs out of men like Lt. Muath al-Kaseasbeh, we ought to stop and think about what God wants.

We know how these things make us feel.

But how does God feel?

    While it is true that our God is a god of Justice, and while it is true that God has sent armies to destroy evil and to avenge wrongdoing, God is also a god of compassion, mercy and love.  In cases like these, clearly, we find that there is tension between the world that exists and what God wants.

    But even if, in the darkest sense, we assume that God desires for evil to be destroyed and that, at least by our definition, ISIS is that evil, what do we know about God? 

I do not pretend to know the mind of God.

God did not speak to me from Mount Sinai.

    It is not my place to declare that God wants to kill or destroy ISIS regardless of their violence and evil.  If we have learned anything from history, we should know that it is not the place of human beings to go to war under the assumption that we have been “sent by God” or that we are doing the “will of God.” 

Unless God speaks to me in a clear and audible voice, I am not likely to change my opinion on that.

But I think that the message of scripture tells us quite clearly how God feels.

God weeps.

    God loves the people of his creation.  God loves the Jews, and the Christians, Buddhists, Atheists, Muslims, and everyone else. 

God claims all of us as his children.

    And God desires for every one of his children to come to him.  That, after all, is the message of scripture and especially the message of Jesus and the New Testament. 

    God loves us so much that he was willing to sacrifice the most valuable thing he had, his own son, in order to rescue us.  God loves humanity so much that he was willing to set aside his God-ness, come to earth in human flesh, and suffer and die as one of us, all so that we might have the chance to live forever in his home.

    And so I honestly don’t know how God feels about Chris Kyle or Lt. Muath al-Kaseasbeh except that he must feel like any other parent who watches their children fight.  God loved Chris Kyle, and Lt. Muath al-Kaseasbeh, and the men they killed, and the men that killed them. 

    Every one of them, whether they were Americans, Jordanians, ISIS fighters, Christians or Muslims, were his beloved children.

And with us, God watched them die.

    And so, although I cannot say whether God sent Chris Kyle to impose some kind of “divine judgment,” I do know something else that is certain.

Just as any parent who watches a child die, when God watches the horror that is war…

God weeps.

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What is the Difference Between Islam and Terrorists?

In light of the murder of journalists in Paris this week, I came across this excellent article on understanding the relationship that radical Islam has to mainstream Islamic teaching (thanks to my friend Dr. Allen Bevere).  It is well written and extremely informative.  Before you form an opinion on radical juhadists you really need to read this.

Challenging Radical Islam

An explanation of Islam’s relation to terrorism and violence

by John A. Azumah

 January 2015

     The world is being subjected to horrific images of religious violence. The Islamic State (IS) in Iraq and Syria records its beheadings. Boko Haram in Nigeria parades hundreds of kidnapped schoolgirls. Al-Shabaab in Somalia attacks a shopping mall in Nairobi. These barbaric acts can make us feel helpless, fearful, angry, and even guilty, because there seems to be little we can do to stop them. Meanwhile, commentators traipse from one television channel to the other, presenting their analyses. Some condemn IS and Boko Haram but assure viewers that their acts have nothing to do with true Islam. Others opine that IS and Boko Haram do represent Islam’s true face. Neither perspective is helpful. Both distort the nature of Islam and its relation to terrorism and violence.

     Evangelical views on Islam understandably hardened after 9/11. Ted Haggard, past president of the National Evangelical Association, said, “The Christian God encourages freedom, love, forgiveness, prosperity and health. The Muslim god appears to value...


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What Happens When We Die?

Question: What happens when we die?  Do we go to heaven right away or is it something else?

Short answer: We don’t know exactly.

Longer answer:

    Many people believe that Paul in 2 Corinthians 5:6-9, by saying “Absent from the body and present with the Lord” is suggesting that we are, in fact, immediately transported to heaven.  But if you read the entire passage in context the argument is something less than convincing.  This is especially true when we read 1 Corinthians 15:51-53 where Paul says, “⁵¹ Listen, I tell you a mystery: We will not all sleep, but we will all be changed— ⁵² in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. ⁵³ For the perishable must clothe itself with the imperishable, and the mortal with immortality. “ Which certainly sounds like whatever happens, waits for the second coming and the day of judgment.

    On the third hand, we have Revelation 6:9-10 at the opening of the seals during the Great Tribulation and John says, “When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. ¹⁰ They called out in a loud voice, “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?”

    So here, before the second coming, are the souls of the martyrs are in heaven under the altar of God.  Where is everyone else?  I don’t know.  But scripture never mentions any kind of “in between” existence other than life on earth and life in heaven.  This picture in Revelation describes only the *souls* of the martyrs and not the martyrs themselves so they seem to be existing without bodies.

    On the fourth hand, James 2:26 says that “"the body without the spirit is dead." So if we’re dead, then the spirit has left, so where did it go?  Ecclesiastes 12:7 says that at death “the dust returns to the ground it came from, and the spirit returns to God who gave it.”  And in 1 Thessalonians 4:14 Paul says, “For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him.”  Which indicates that the souls of the dead live with Christ and  return with him on the day of judgment.

    On the fifth hand, Jesus spoke of Moses, and Elijah and Abraham in the first person as if they were people that he knew, who were alive and able to carry on a discussion, not as people who were in any way “asleep” of somehow “in between.”

    Also of interest is Jude 1:9 that hints that the archangel Michael was guarding Moses body/soul from Satan as he was carried to heaven and there are other references of angels “carrying” the souls of the departed to heaven.

    In the end, there are two schools of thought. First that upon death we fall into some sort of “soul sleep” or “slumber” during which time we have no perception of the passage of time until that moment when Christ returns, we hear the trumpet, and meet him in the sky.  To me, the evidence of scripture would seem to be strongly against this.  The second is that we return to God immediately upon our death, but whatever body we have is not the body that will be given to us on Resurrection day.  On that day, we are told, that we will be like Jesus with a body that is clearly different (and yet similar) from our earthly bodies.  Bodies that will be without pain and suffering and which will be immortal and imperishable.

    Scripture does not, in any one place, provide a clear picture of what happens.  I can find no evidence at all of “soul sleep” or any sort of delay until Judgment Day.   For me, all of the evidence points to us going to heaven immediately.   How exactly that happens might be a little fuzzy, but I trust Jesus enough to trust him with the details. 

 Note: I invited our church and my online readers to write down any questions that they had about faith, the church, or life in general.  This is a part of that series.

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Other questions and answers in this series can be found here: Ask the Pastor

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Youth Questions: Why Doesn’t the Methodist Church Modernize its Thinking?

 Question: Why Doesn’t the Methodist Church Modernize its Thinking?

    I’m not exactly sure what the questioner had in mind when they wrote this, but the short answer is that we do, regularly, change the way that our church works.  The longer answer will take a little while.

    First, there are some things that we can’t change.  If we believe that the Bible is true and was given to us by God, then we must be formed and shaped by what it says and it is not for us to rewrite the Bible so that it says what we think it should.

    Second, as United Methodists, our organization, structure and doctrine all flow out of “The Book of Discipline of the United Methodist Church.”  It is not the Bishops who speak for us, nor the Council of Bishops (we don’t have a Pope), but the Book of Discipline.  This book is revised every four years during our General Conference.  The General Conference is a democratic body of delegates who are elected by each geographical area (called Annual Conferences) and each area sends a delegation based on the number of church members in that area, much like we, in the United States, elect members to the House of Representatives.  Because The United Methodist Church is a global church, representatives come from around the globe from every continent except Antarctica. 

    Almost everything is up for grabs when the General Conference meets.  Nearly every page of the Book of Discipline may be amended or even completely replaced with only a small section that is unchanging.  In the beginning of the Discipline is a set of Restrictive Rules that specify those sections that cannot be amended.  These sections include the fundamental doctrine of our church that defines who we are, our basic confession of faith, a few rules regarding bishops, the right of clergy to trial by committee, and how we are able to spend the money earned by through publishing.  In all, from a book with nearly 900 pages, less than twenty are unchanging.  The rest are available for revision every four years.

    Who can suggest or propose a change?  You can.  Any member, or clergyperson, from any United Methodist Church, can write a proposal to the General Conference to amend or replace any section of the Discipline.  And to be sure that your opinion matters, the Discipline requires that the General Conference consider every single proposal that is submitted.  Many of these will be similar or propose changes to the same sections, and these will be read, and incorporated into a single proposal by working groups of conference delegates.  Every delegate belongs to one of these working groups and each group is responsible for a working out the proposed changes to a particular section.  Once the working groups are done, these proposals go before the entire General Conference for a vote.  The exception to this are those changes that are editorial or are so totally uncontroversial, that no one feels the need to vote on them, these are passed, as a group, by the consent of the conference.  But if any delegate feels that any particular proposal should be voted on individually, they can ask that that proposal be moved off of the “consent calendar” and brought to the floor for a vote.

    So, while we maintain core beliefs that are unchanging, there is much of our “thinking” that is being “modernized” on a regular basis.  Among these things that are being revised is the Social Principles, which is a separate publication from the Book of Discipline, but which contains the official position of the church on social issues from abortion and adoption, to the rights of women and youth and everything in between.  It is here, in the Social Principles, that you will find the official church position on divorce, the death penalty, population control, racial and ethnic rights, collective bargaining, sustainable agriculture and a great many other things. 

    Keep in mind that The United Methodist Church is a church made up of individuals that are very different, who come from very different places and different cultures.  Our church has members from nearly every political affiliation you can imagine and we don’t always agree.  Although I admit that politics are sometimes played in the writing of changes to the Discipline and the Social Principles, I appreciate that we are trying to do theology together.   

    We are not a North American church that is writing “rules” that must be followed by people thousands of miles away, but we are one, global, church that is trying to discern, together, what God is saying, and where he is leading us.   

That process can be a little messy, but we are working it out, together.

 Note: I asked our youth to write down any questions that they had about faith, the church, or life in general.  This is a part of that series.

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Other questions and answers in this series can be found here: Ask the Pastor

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Trust is a Big Deal

    Have you ever had one of those “Duh!” moments when things start to make sense for the first time? But there are also moments when we read scripture and we completely miss important things because we assume that the people in the Bible were just like us.  In our scripture lesson this week, we read the story of Moses leading the people of Israel through the dry path God had created in the depths of the Red Sea.  But after the chariots, horsemen and soldiers of Egypt’s army are drowned, we read these verses in Exodus 14:30-31:

That day the Lord saved Israel from the hands of the Egyptians, and Israel saw the Egyptians lying dead on the shore.  And when the Israelites saw the mighty hand of the Lord displayed against the Egyptians, the people feared the Lord and put their trust in him and in Moses his servant.

    Most of us read this and think, “So what? They trusted God. God is trustworthy. Duh.”  And, because we assume that the people of Israel were just like us, we completely miss what a big deal this really was.

    We have lived our lives in possession of the entire Old Testament as well as the New Testament.  For many of us, there has never really been much doubt that God was trustworthy, even when we weren’t sure that God was real.  But the people of the Exodus did not know what we know.  The world that they lived in, and the gods that they knew, were very different.

    In the story of the Exodus, despite coming from the family of Abraham, Isaac, and Jacob, the Israelites had lived in the land of Egypt for 400 years.  At that time, they did not have a formal system of worship, or priesthood, they had stories.  The stories of their forefathers had been passed down to them from generation to generation, and even though the stories were magnificent, they lived in a world with very different stories.

    The Egyptians, like the Romans and the Greeks of the New Testament, were polytheists.  They believed, not in the one God of Israel, but in a collection of gods that were far from trustworthy.  The gods warred with one another through human agents and tens of thousands died for their amusement.  The gods of the Egyptians were capricious; they did what they wanted, when they wanted, often without any guiding morality.  To the gods, humans were little more than playthings and to humans, the gods were to be feared and not trusted.

    And so when the people of Israel saw that the God of Abraham had used his great power, not only to provide a means for them to escape their slavery, but to destroy those who sought to kill them, they saw, many for the first time, that their God was different.  Finally, the stories began to make sense.  They realized that the God of Abraham, Isaac, Jacob and Joseph was different than the gods of the Egyptians. 

They realized that the God of Israel could be trusted.

And trust really is a big deal.

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