To An Unknown God Spring 2008 by TAUG

To An Unknown God

vol. 1 iss. 1

Letter from the Editors In which we explain and illuminate the existence of this journal and our hope for its role among the student body at Berkeley.

features Ezra Lee

Serendipity on the Metro

“Adventure is the perfect drug.”

Fear at the 7-11

“Consumerism is a bit more like gluttony: it is endless dissatisfaction, an eternal cycle of new wants that become new needs.”

Whitney Moret

Brittany Tyler

The Last Exile

“I knew that my disqualification was unjust. They had already accepted me into the program and then were renouncing the decision.”

Harping on Praise

“What’s lacking in much of contemporary Christian music isn’t musicality, though; it’s depth. Take a look at the average song put out by today’s Christian artists.”

James Yoo

2 To An Unknown God | Spring 2008

contents

cover 5

or rather, discover

The Wisdom of Talk • Cliff Mak John Montague • Christian Imagination

world 8 15

“whatsoever things are lovely”

Expecting Miracles

• Tiffany Tsao Sarah Cho •

18 20

The Vision of Love • Will Urich Lue-Yee Tsang •

First Priority?

Prayer as Wrestling with Faith • Jessica Park Richard Berberian •

Christian Reputation

On Christian Jargon • Besorah Won The Story and the Christian

culture 31

“whatsoever things are true”

Darren Hsiung •

Following Footsteps

The Language of God • Laura Ferris

story 16

17 19 21

“whatsoever things are just”

Unknown Sounds • Elizabeth Segran Ben Smith • The Face of Competition

Christ in an Age of Consumerism • Joel Kim Brian Zimmer •

Rethinking Environmentalism

27 32

Voting in Love • Kylan Schroeder Spring 2008 | To An Unknown God 3

vol. 1 iss. 1

Letter from the Editors

We are online, too: unknowngodjournal.com

All contents copyright © 2008 To An Unknown God and its contributors. All rights reserved. Photography Credits: All photographs are public domain or licensed as Creative Commons except as noted: cover, Cliff Mak; pages 10-11, Ezra Lee; page 25, Basile Kuo; page 30, Cliff Mak; back cover, Cliff Mak.

4 To An Unknown God | Spring 2008

hy start a Christian journal at Berkeley? Who will read it? Who will make it happen? Questions like these were thrown at us from the moment we began planning this journal, and it is with these in mind that we’ve put this issue together. We believe the current state of the Christian community at Cal necessitates action on our part. A brief stay in Berkeley will reveal that the student population is fragmented. And in the student body, Christians, too, are inevitably affected, splintered off into their respective fellowships and churches; there exists no real and continual place for Christians from all the groups to come together and fellowship. We hardly know each other, let alone know the God we worship. We hope this journal, a forum for dialogue and discussion, will help remedy the problem. Moreover, at a campus famed for its diversity and activism, it is unfortunate and shameful that Christians have not had the tenacity to make their presence known among the tumult of the crowds. Where every other group has a voice on campus, the Christian presence (if we can call it that) is noticeably silent. Whether it is to preach the gospel in love or to speak out against an injustice the love of the gospel should not tolerate, we have yet to find our voice. We hope that this journal will provide a suitable vehicle for the many protests, pleas, and concerns of those working within—and also examining from without—the Christian body. And lastly, this is Berkeley’s chance to test its metal. Many of our East Coast counterparts—from Harvard to Princeton and Duke to Virginia—have recently started their own Christian-focused publications or have been running them for years. These projects are part of what we hope is a Christian movement towards a more thoughtful engagement with the university. The question, then, is not “Why start a journal?” but “Why haven’t we started one yet?” We find ourselves behind the game, but let’s hope we are neither last nor least in this continuing project. We’ve assembled a great staff for this first issue, and sheer Providence has made its completion possible. We hope you enjoy it and perhaps, more importantly, take something fruitful from it away with you with which to form, speak, and live thoughts of your own. In Christ, in whom all things hold together,

Cliff Mak John Montague

To An Unknown God To An Unknown God is Berkeley’s first studentrun Christian journal. Every semester, we publish writing and artwork produced by Cal students, hoping to foster dialogue both between Christians and with students of other faiths and philosophies. Editors-in-Chief Cliff Mak John Montague Executive Editors Virginia Chen Stephanie Chiao Laura Ferris Tiffany Tsao Brittany Tyler Christine Wang Shawn Wong Managing Editors Sarah Cho Whitney Moret Lue-Yee Tsang Christine Wang Publisher Jessica Park Staff/Contributors Richard Berberian, Darren Hsiung, Joel Kim Nuri Kim, Amy Le, Ezra Lee, Kylan Schroeder Elizabeth Segran, Richard Shu, Ben Smith Dawson Tang, Will Urich, Besorah Won Jeanine Wurzel, James Yoo, Brian Zimmer To An Unknown God is not affiliated with any church or other religious group, and opinions expressed in articles do not necessarily represent those of the editors. We are completely student-run and funded partly by the student body as an ASUCsponsored student publication. Funding is also provided by a grant from the Intercollegiate Studies Institute and by individual donations. Distribution is free while supplies last. Submissions We accept writing and artwork of all kinds: essays, reflections, poems, short-fiction, photography, etc. Send your work to unknowneditors@gmail.com. Articles should be 700 to 800 or 1700 to 1800 words in length.

The Wisdom of Talk

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“A nation that cannot write clearly cannot be trusted to govern, nor yet to think.” —Ezra Pound

mong Christians at our school here—among some, anyway—there is a desire for unity between the numerous groups and fellowships that compose our loose and disparate body of believers. This is a desire that manifests itself through various events and gatherings, prayer houses and potlucks, all conceived as ways to draw Christians together or, at least, to create the semblance of togetherness, but when all these initiatives are bled and done, how together, may I ask, are we really? Everybody will have his own opinion about the state of fellowship among us at Cal, but suffice it to say that “unity” shouldn’t be just another word for “uniformity,” no matter what the sloth of convenience might dictate. While a major portion of Christians here seems, unfortunately, to suffer from a general apathy towards exploring anything but the lowest common denominator of faith, a casual census would reveal that there is actually a great diversity of faith among us in both breadth and depth, albeit often obscured: the soft-spoken contemplatives, the hidden theologians and fiery prophets; in fact, we have as many groups swimming outside the Evangelical mainstream as we do drowning within. And it is precisely this diversity on all levels which requires us to speak to each other, to write and think and argue with each other: for only talk will recognize and do justice to our diversity, only talk will make diversity the fertile ground out of which true unity grows. But what about praise nights and prayer furnaces? What about Veritas speakers and Facebook groups and tables out on Sproul? Aren’t those enough for us? Aren’t they, well, even better? Yes, in one sense, they are enough for some of us. Yes, they bring some of us together for a short time, here and there, and bolster feelings of communal accomplishment and yet, they are not enough. Such initiatives in the name of “unity” are too specific to individual fellowships’ own cultures; they represent and are products of recent trends and fads moving amongst a select spectrum of Christian groups in which they are incubated, inbred, and institutionalized to such a degree that nobody even bothers to ask why those methods are to be preferred. Perhaps, then, it will come as a shock that not every Christian is at home at praise nights or evangelistic crusades on campus: there is no better place than Berkeley, after all, to find people, especially Christians, who hail from such a multitude of different social and personal

backgrounds. Which leaves us with the question of how we are to achieve any real unity, and we already know the answer to that. Talk, conversation, dialogue, and writing, more than anything else, provides a forum where all can be equally represented—if so desired. (Hence we arrive at this magazine, which we hope will encourage honest and civilized discussion at Berkeley.) To talk is to articulate your own particular worldview, your heart’s own culture, and to listen is to recognize that other worldviews exist, that an Other exists, that there is an Other to be loved, whom you must love in Christ. To talk and to listen—this is the beginning of empathy, the seed of charity, the foundation of all love and the flame of the gospel. Talk is of a goodness. In talking, too, we struggle together towards the discovery of truth. Informed by the manifold witness of its diversity, the Christian community is at once both primed and required to engage in intellectual discussions touching upon all facets of life. In this regard, it has been given an opportunity to outdo the university, as it were, in its own cultural agenda, set up to absorb in one place wonders from all corners of the globe without having to raise a wing and fly elsewhere. For this to be realized, however, we cannot only read and listen: we must think, speak, and write as well. So put down your Piper, and pick up your pen, for you cannot be countercultural by being stupid, friend. Talk is of our richest merchandise, the truth. And talk, finally, is that primal power which has been set apart for the image-bearers of God. It was the Word that spoke the world into existence, the Word’s beauty to which Adam responded with his own words, the Word that guided Israel out of Egypt and gave her rest beyond the Jordan, and the Word made flesh that transfigures a groaning world still. In talking to each other, we are like Adam responding in awe to the beauty of our Creator’s creation, like the prophets creating and instilling beauty with their own incarnate words. Talk is of a beauty glorious. So what good, then, is it to speak of the gospel if we do not speak to each other? What good is “unity in Christ” when Christ ceases to be the Word? These are questions we should take to heart as a community so diseased with silence. For there is no greater imperative for us now than to talk—in faith, in hope, and in love. Sons of men, turn your ear.

Cliff Mak

Spring 2008 | To An Unknown God 5

The Christian Imagination

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The Christian gospel is a radical message of hope, grace, and love that should impact all areas of our lives and our studies. Let us imagine how it can. John Montague

1 Bill Crandall et al., “500 Greatest Songs of All Time,” Rolling Stone, December 9, 2004.

2 Milton Friedman, “A Friedman Doctrine—The Social Responsibility of Business Is to Increase Its Profits,” New York Times Magazine, September 13, 1970, 125 (quoting from Friedman’s book Capitalism and Freedom).

6 To An Unknown God | Spring 2008

ohn Lennon asked us to “imagine there’s no ers circulated an online petition to this effect, which heaven.” In his famous anthem, he envisaged a was signed by thousands. The newspaper ad and the world that had abandoned religion, nationalism, petition declared, “We are not single-issue voters,” and and capitalism: “Imagine all the people / Living for to- urged, “we call Christians and other people of faith to day … Living life in peace … Sharing all the world.” The a more thoughtful involvement in this election, rather picture he painted with his lyrics, piano keys, and croon- than claiming God’s endorsement of any candidate.” ing voice has proven so attractive that Rolling Stone reSojourners does not step far enough with the way cently ranked “Imagine” the third-greatest song of all they frame their proposal. Republican or Democrat. time, characterizing it as “twenty-two lines of graceful, Presidential elections. Christian political thinking plain-spoken faith in the power of a world, united in should not end with the contemporary machinery of imagination and purpose, to repair and change itself.”1 politics, nor does “a more thoughtful involvement in To Lennon and the many who have loved his song, this election” approximate “the meaning of responsible this “plain-spoken faith” in a post-religious world has Christian citizenship,” as the Sojourners’ ad claims. appeared more palatable than religion itself. To them, Jim Wallis is not the only one who suffers from this Christianity is a dead faith, full of creeds and dogmas narrow view of possibility; in fact, he suffers from it that stifle human creativity and love. less than most. Even what we think of as different is not I sympathize with this popular perception. In fact, different enough. I believe—borrowing a phrase from Mark Noll—that I envision something far more radical. What about the scandal of the Christian imagination is that there a three- or four-party system? A party that could comis no Christian imagination. John Lennon imagines; bine some of the important issues aptly noted in WalChristians assimilate. Even though I acknowledge this lis’s ad (e.g., poverty, the environment, the dignity of assimilation—and deplore it—in the end I must dis- life) with some that he omitted (e.g., healthcare, the agree with Lennon’s vision because I also see a differ- elimination of corruption, policies that support small ent Christianity. I see the Christianity of a vagabond business and small farmers instead of favoring large preacher who proclaimed a countercultural gospel, corporations) might be able to mobilize the support of who challenged the leaders of his time, who was killed a true silent majority. as a sacrifice to the norms of his day, and whose resurThe American political system itself seems too rection shatters the chains of sin, suffering, and death. prone to oligarchy and corruption. Countless reforms This magazine, Berkeley’s first Christian journal, are needed: term limits, disclosure laws, true oversight, seeks to paint a fresh picture of Christianity. We de- real accountability. sire each issue to canvas a patch of beauty, revealing the Finally, Christians too often forget the power of lotransformative power of a religion that preaches grace. cal politics. What happens in our communities can be We believe that the gospel of Jesus Christ has the power shaped more by what happens in city council than in to change—for the better—each aspect of our lives, our the White House. Christians should be aware of and campus, and our world. I want to begin this endeavor involved in their immediate communities. by sketching out a few of the possibilities. In the following three sections, I adumbrate how Business the Christian imagination might be applied to the ar- Milton Friedman proclaimed that “there is one and eas of politics, business, and art and literature. This out- only one social responsibility of business—to use its line is just a foretaste of what we hope will be a fruitful resources to increase its profits.”2 This belief is a nearlyblossoming of Christian thought within these pages. unquestioned assumption that pervades the worlds of business and economics today. Business exists to make Politics a profit. The bottom line is the consummate goal of any Jim Wallis believes he is onto something new. Prior to corporation. the 2004 elections, his organization Sojourners purMost Christians who enter business accept this chased full page ads in major newspapers proclaiming: proposition as if it were the Golden Rule. It is not; in “God is Not a Republican. Or a Democrat.” Sojourn- fact, it is fundamentally at odds with Christian prin-

ciples. Christianity centers its moral ethics around self- Middle Americans are vindicated against everyone less love. Christ commanded us, “Love your neighbor who doesn’t share their beliefs.”6 Even if it were good as yourself ” (Matt. 22:39). This principle has applica- literature, I would hesitate to endorse a series that pertions both to corporate governance and management. petuates negative stereotypes about Christianity. Friedman and his compatriots argue that the only Instead, I find far more attractive the nuanced stakeholders in the corporation are its shareholders, worlds painted by Christian writers such as Fyodor those who own a piece of the company. This view ig- Dostoevsky, J.R.R. Tolkien, Walker Percy, or Flannores the fact that the operations of multinational cor- nery O’Connor, whose works encourage the kind of porations are made possible by the laws, international introspection and humility that is so lacking in the tritreaties, and infrastructures of every country in which umphalism of contemporary Christian fiction. These they do business. Their employees’ lives are intertwined authors proclaim the gospel and do so in a way that is with the business, a place where they may have worked truthful yet appealing to a host of critics. for dozens of years. The corporation uses natural reThe Left Behind of the art world is without a sources for energy and raw materials, resources that are doubt the self-proclaimed “Painter of Light,” Thomas frequently granted to it by governments. Finally, the Kinkade, whose work epitomizes Christian kitsch. corporation is a voracious consumer of public goods Joan Didion gives an apt description of his artwork: “A such as clean air and clean water. For all of these rea- Kinkade painting was typically rendered in slightly sursons, a single-stakeholder framework as advocated by real pastels. It typically featured a cottage or a house of Friedman is so simplistic that it borders on immoral. such insistent coziness as to seem actually sinister, sugBesides shareholders, employees, governments, and gestive of a trap designed to attract Hansel and Gretel. the public should all be considered stakeholders in a Every window was lit, to lurid effect, as if the interior of corporation. Thus, in evaluating a given business deci- the structure might be on fire.”7 Kinkade has become sion, I would argue it is important to step beyond the symbolic of the Christian, middle class ideal: a house question of short-term profitability to a limited group in the suburbs with a fireplace and a good lock on the of power brokers and to also ask questions of sustain- door. Like Left Behind, his work encourages not just ability for employees, citizens, and the environment. bad art but bad theology. Christianity’s vision directs us to look outside the box. Makoto Fujimura is a contemporary Christian Within the realm of management, does Jesus’ com- artist whose artwork and essays exemplify the type mand imply that no underperforming employee should of thoughtful reflection that I believe is the call of all ever be fired? No, but it does mean that a sense of grace Christian artists. Fujimura’s works blend traditional and forgiveness should pervade our workplace inter- Japanese art with abstract expressionism and his Chrisactions. It means Christians should eschew business tian faith. His works reflect on a variety of subjects philosophies such as that epitomized by Jack Welch’s including T.S. Eliot’s “Four Quartets,” the Passion of demand that his managers fire the bottom 10 percent Christ, and the Ten Commandments. In addition, Fuof their workforce every year.3 The idea that the bottom jimura has written many insightful essays on Christiantenth always deserves to be fired is not only unreason- ity and art, including one titled “Ten Commandments able and apt to foster an environment that encourages for Artists.” In it, he outlines how Christian artists cheating and back-stabbing, as some have criticized, it should approach the world and their vocation.8 also dogmatically perpetuates an achievement-oriented Christianity is not about a retreat from the world; ethic that demands consistent high performance and at its core is the story of a God who entered human ignores human frailty. Such a view of life does not have suffering. There is no place in this gospel for espousing a place for grace or mercy, and someone who spends 40 art and literature that encourage a retreat from the sufto 80 hours a week immersed in such a culture is un- fering and sin we see around us. likely to emerge with an intact Christian moral system. Another ethic could govern business.4 Conclusion Christians in business are too often ignorant to its Lennon asks us to imagine there is no heaven; I ask us assumptions, breathing in the air of its culture without to imagine that there is, but to imagine it in light of recognizing how polluted it is. an understanding that the Christian gospel offers not just hope for the next world but hope for this one also. Literature & Art Christ began his ministry quoting from the prophet By far the most popular Christian fiction produced in Isaiah: “The Spirit of the Lord is on me, because he has recent decades has been the blockbuster Left Behind anointed me to preach good news to the poor. He has series, which has sold more than 65 million copies.5 sent me to proclaim freedom for the prisoners and reThe black and white, Manichean view of the world em- covery of sight for the blind, to release the oppressed, bodied in these novels perpetuates the common mis- to proclaim the year of the Lord’s favor” (Luke 4:18). understanding that Christianity is a religion of moral Christ was sent to the poor and suffering of this world; judgment with little room for love or grace. In the so does he send us when he bids us to follow him. The words of Salon reviewer Michelle Goldberg, in addi- vision of love and grace embodied in this radical call is tion to being “over-the-top Christian kitsch,” the series more beautiful than Lennon could ever have imagined. presents “an alternate universe in which conservative Let us imagine that.

3 Joseph Nocera, “The Customer Is Usually Right,” review of Jack: Straight from the Gut, by Jack Welch and John A. Byrne, New York Times Book Review, October 14, 2001.

4 For instance, a good start might be some of the admirable ideas in Dennis Bakke, Joy at Work (Seattle: PVG, 2005).

5 Left Behind Series, “ECPA Presents New Pinnacle Award to the Left Behind Series,” http://www. leftbehind.com.

6 Michelle Goldberg, “Fundamentally Unsound,” Salon, July 29, 2002, http:// dir.salon.com/story/books/ feature/2002/07/29/left_ behind/index.html.

7 Joan Didion, Where I Was From (New York: Alfred A. Knopf, 2003), 73.

8 Fujimura’s paintings and essays can be sampled at http://www.makotofujimura. com.

Spring 2008 | To An Unknown God 7

Expecting Miracles

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Singaporeans expect the miraculous, regularly praying for healing; Americans do not. What is the proper Christian attitude towards miracles today? Tiffany Tsao

8 To An Unknown God | Spring 2008

henever I return home to Singapore for Christmas, I can always expect a miracle. Or rather, I can always expect to hear about one from my family. Past miracles related to me have involved the inexplicable healing of serious and terminal illnesses, angelic visitations, exorcisms of demons, and the like. My aunt once showed me photos taken during her trip to Israel with luminous white spots here and there. “Angels,” she told me. “Are you sure?” I asked. “What else could they be?” she replied, somewhat defensively. “Something wrong with the camera?” “Like what?” “I dunno,” I mumbled; not knowing very much about cameras, I decided to let the matter drop. Another time, my mother told me of a woman in her office who found out she had cancer. After an extended session of prayer, the doctors found no trace of the malignant tumors which they had previously found throughout her body. “Praise God. Isn’t He amazing?” my mother asked, rhetorically of course. If the story was true, I was inclined to agree with her, finding this incident a far more convincing instance of divine intervention than white spots in a photograph. This last Christmas, soon after I arrived back from the States, my family invited a man over for dinner who had the gift of being able to physically feel other people’s ailments and to pray for their healing. A faithhealer, eh? I thought to myself. This might be interesting. By which I really meant, I wonder how kooky he’s going to be. He and his wife arrived a little late (they were visiting someone in the hospital, and it had taken longer than expected). They were an ordinary-looking Singaporean-Chinese couple: in their late thirties to forties, dressed in ordinary clothing, and quite shy and self-effacing. “So, Uncle,” I asked, eager to satisfy my curiosity, “they tell me you have the gift of healing!” “Yah, a little,” he acknowledged. I persisted. “My mom said you can feel people’s pain in the same place where they feel it?” “Yah,” he acknowledged again. Then he told me how the gift had appeared one day, and how sometimes he would use the gift, and how sometimes the person was healed and sometimes was not. “It really depends on God,” he said. And the conversation moved to other things. At my mother’s behest and out of my own curiosity, after dinner, he and his wife laid hands on me and prayed for the curing of a persistent canker sore in my mouth. Consciously attempting to banish the skepti-

cism from my mind, I tried to remain open to the possibility that God might very well cure the sore right then and there. It was gone the next day, but truthfully, I attributed that more to the fact that it was almost gone already and the application of some medicinal paste before I went to bed that night. Whether the disappearance of the sore was “miraculous” or not, aren’t all good things, even the most seemingly trivial, attributable ultimately to God? The more unsettling question, though, was this: Does being skeptical about faith healings and angelic apparitions captured on film make me less of a Christian? It almost seems to—at least in my family’s eyes. I’m a Christian; they’re certain about that. But to them, my Christian faith is a bloodless, lifeless one. I’m afraid to fully believe in the omnipotence of the Almighty God and the wonders He can perform in this day and age; afraid to ask God the Father for blessings in all areas of life; snugly cocooned in theological doctrine and academic knowledge about God while shying away from experiencing God. In general, Christians in Singapore (and, as far as I can tell, in Asia as a whole) are far more comfortable with acknowledging and experiencing the supernatural as a daily part of Christian life. The church my family has traditionally attended—considered one of the more theologically conservative (“stuffy”, if you will) churches in Singapore—has no qualms about sponsoring the occasional evangelistic healing rally for Hokkien, Teochew, and other Chinese dialect speakers. During the sars outbreak in Singapore, the pastor of one mega-church (and yes, they do exist in Singapore), urged his parishioners to recite Psalm 91 every day in order to protect themselves. I had the opportunity to attend a weeknight Bible-study session at the church during which the pastor delivered an hour-long public rumination on Psalm 91 to a 1,500 member audience. “Surely!” he read with great zeal, “Surely he will save you from the fowler’s snare, and from the— from the what?” The congregation responded “…the deadly pestilence!” “I can’t hear you, people! He’ll save you from what?” he roared. “The deadly pestilence!” the congregation roared back. The pastor of this church believes in “naming it, and claiming it” and enjoying material blessings which come from the Lord’s favor upon his followers. He encourages his congregation to pray for healing, for miracles, and for improvement in their business. When

they receive those blessings, he reminds them that they in turn should bless others. The most obvious influence on Singaporean churches like these comes from certain evangelistic churches in America and the figures who espouse “prosperity” theology, such as Bruce Wilkinson or Joel Osteen. But in Asia, I would argue that the American-imported “health and wealth” gospel has its hand in only a part in the story. In Asia, praying for miracles and expecting the supernatural also has its roots in certain traditional religious practices from China. Ethnic Chinese make up approximately 76% of Singapore’s population, and most of them observe a form of Buddhism or Taoism, mixed with some Confucianism and Chinese folk religion. In daily practice, such religion involves certain prayers and offerings made to the spirits (good and bad) to request and receive blessings; incense is burned; the ghosts of ancestors are kept fed with offerings of food and money; mediums channel spirits who will give people guidance about what to do. Although Christians may be quick to deny it, one might see parallels in local Christian practice, where dealing with the supernatural is more part and parcel of everyday life than in, say, the United States or the United Kingdom. Demons are exorcised, the faithful can have visions, cancerous tumors can be prayed over and melted away by the grace and power of God. But there is one important difference between non-Christian and Christian interactions with the supernatural: Christians will hold that, ultimately, it depends not on the believer’s actions, but on God Himself…and God doesn’t always choose to grant us what we desire. Even the pastor preaching on God’s sovereignty over sars would acknowledge that. Still, “God rewards the faithful,” many Christians in Asia will hold: Matthew 13 does record that in his hometown, Jesus “did not do many miracles there because of their lack of faith.” While I am sure that there are some parts of the United States where similar expressions of Christianity can be found, my own experience of Christianity in America—specifically, in Massachusetts and California—has been vastly different. I hear more sermons preached on how God works through life crises and hardships rather than on how enough faith and prayer can remove those hardships forever. I hear fewer personal testimonies about divine intervention and supernatural experiences, and more personal testimonies about appreciating God in the little things and leaning on Him in the hard times. Here, Christians see God more as a life-vest than, say, a rescue-helicopter: He’ll get you through life when the floods engulf you, rather than pulling you out immediately. Typical prayers I hear for physical healing here consist of asking God to “bring healing and restoration” or to “give the doctors judgment.” Such requests sound downright wishywashy when compared with typical prayers I hear when back home in Asia, which not only ask for God to work through doctors and medicine, but also through direct intervention: “God, we ask that You remove those tumors in the name of Jesus! Take them away!” Although some would disagree with me, I think it

undeniable that the miraculous plays a central role in Christianity—a faith which professes the divinity of a man who was born to a virgin, who walked on water, who came back from the dead, and then ascended into heaven before his disciples’ very eyes. But what role does it play in the everyday lives of believers today? Although I shy away from making supernatural intervention in my a life an important part of practicing my faith, I find myself strangely hesitant to ridicule its presence in the faith of others—especially when it manifests itself in the surprisingly unostentatious humility of a shy “faith-healer” from back home, and especially when it means the disappearance of cancer or some other terminal illness for a fellow human being. Perhaps this question—what role does the miraculous play in my everyday life—is part of a larger problem the Christian often faces: finding the balance between treating God as a wish-fulfillment machine (the great atm in the sky), and thinking of God as someone who created us only to observe us playing out our lives from a distance as He sits with His hands folded in front of Him. Does God guarantee a miracle whenever I ask for one, or does God refrain from granting miracles, except for certain, very, very exceptional circumstances? And as wishy-washy as it may sound at first, perhaps the answer isn’t one or the other. This past weekend, I heard a pastor of a church in Berkeley speak on the visions of the prophet Ezekiel. The book of Ezekiel, by any standards, is downright weird. God treats Ezekiel to a series of bizarre visions: four-winged, four-faced cherubim angels covered in eyes and rolling about on wheels; and a valley filled with bones which God recovers in flesh and reanimates into a great army—just to name two of them. The larger point the speaker was making concerned God’s unpredictability and His ability to act not according to a set formula but however He chooses in any situation and at any point in time. To expect God to act in a certain way all the time, be it the granting of miracles when we humbly ask for them, or the denial of such miracles in order to “build our character,” is to reduce God to a being without free will—a phenomenon that follows a predictable pattern of behavior much like gravity, lightning, or an orbiting planet. The conclusion I’ve come to does sound rather wishy-washy, neither here nor there. Should we expect God to grant miracles when we ask humbly and out of faith? We should…and we shouldn’t. More than anyone else, God is free, bound to no laws and beholden to no being, and we shouldn’t operate on the delusion that we can act in such a way as to elicit a certain response from God. But the reason for this wishy-washy conclusion lies in a startlingly unsettling reality: God’s complete freedom to both transcend the laws of nature and act according to the laws of nature of His creation; His freedom to wipe out the human race and start afresh (according to the story of the Flood, He’s certainly been tempted to do so), and His decision to instead pursue us with an unrequited love—which He has indeed done in the sacrifice of Jesus Christ.

Spring 2008 | To An Unknown God 9

Serendipity on the Metro

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The author spends a day riding the Los Angeles Metro and, while he fails to find what he seeks, he does discover something about love. Ezra Justin Lee

10 To An Unknown God | Spring 2008

ad tells me it’s just what I need. And I am not in the right mind to make my own decisions. I fell hard in love, or the closest thing I’ve felt to it, for a Juliet when my name wasn’t even Romeo. And knowing this, I still tried to change the title of a story that had had futility written all over it—even from the beginning of my pursuit. I have just professed my love to a girl who laughs at me when I say, “I like you,” and explains away why I actually don’t when I tell her again that I do. In response to this trauma of failure and break of heart, I decide to anesthetize the pain with an adventure. Adventure is the perfect drug for these cases. Fun, affordable at times, mindand time-consuming, and—for the most part—it can be legal. Dad’s right. Adventure it is. The perfect medicine. I like the Metro. You pay $5 for an allday pass. You then can use it for unlimited rides for the whole day on any Metro bus or rail in the Los Angeles area. Everyone rides the Metro. Poor people. Business people. White people. Black People. Nice people. Dirty people. Drunk people. Pretty people. You get a little bit of everything. It’s a beautiful concept—the Metro brings together all these different types of people into the same place to take them to different places. The Metro is real. It’s nitty-gritty. It’s a taste of the real that we aloof folk should try. And most of the middle-class brats I know flinch when I mention it, because they all have their own shiny cars. I live in Orange County. The place is dressed up in

concrete, fast food chains galore, and artificially placed flora. It’s simply miles and miles of clean-cut, welldressed, man-made suburbia. I need to get out of here. So for my adventure I choose to ride the Metro to L.A. I’m not going to any venue in particular—just L.A. And after a moment or two of some thinking, I come up with a goal for my adventure. I should meet some random people on the trains and buses. And write stories about them. And to be honest, I initially gravitated towards this idea of random meetings; I thought it would be a practical means of encountering strangers in attempts to getting to know them during the three to fourteen minutes we spend on the public transport. I would have them spill their guts out to me about their interesting or boring lives. And I would write. Eventually I would write this amazing article about them. And in the midst of all this I would talk to them about Jesus and tell them how Jesus is good for them and how they should believe and go to heaven. They would love me. I’m very likable. And then they would convert to Christianity, obviously because they would want to be like me. I would leave with great information about random people so I could write this article and, in addition, have converted them to salvation. One badge of self-righteousness. Coming right up. Journalists wear suits. That’s what Dad says. So I wear my newest suit to the Metro. I’m ready. It’s Jesus time. The very second I get on the train I know the suit is the “wrongest” thing to wear. I mistakenly thought that if I dressed like a reporter maybe I would magically become one. Well, magic isn’t real. I was wrong. Wrong, wrong, wrong. My suit said to all the ragged, tshirted, or plainly dressed passengers that I was pretentious and had somewhere more important to be than with them. I was Forrest Gump, and no one wanted to sit next to me. Not even Jenny. I realize now that real reporters are supposed to wear the clothes of the regulars. I didn’t do that. I can’t find my guts. I haven’t courage enough to talk to strangers as I have planned. I sit and watch. It reminds me of the time I went to the zoo. Except this time the animals are people. While sitting there, I come to a startling point that hits me like a brick to the face:

People aren’t agendas. They aren’t just animals that I can walk up to and expect to open up to me. They’re not. And they’re not just article topics I can write on so that I become famous. They’re not targets for me to choose to convert to Christianity. Their names start with capitals. They’re proper nouns. Not some regular noun like pig, rock, or tooth. So I meet no one new. To keep my mind off failure, I call up my college roommate, Samuel, for dinner. Samuel and I have been trying to go to El Parian, the famed taco joint with supposedly the best carne asada in L.A. We get there soon and knock on a “cerrado/ closed” sign in hopes that this night doesn’t end in failure of every kind. Love. Meeting people on the Metro. And now, food too. We walk away disheart-

ened. We see a pupuseria. Pupusas, man? Yeah, sure, whatever. This was my first time eating pupusas, corn-based pancakes with interesting and different fillings. When the food arrives, my eyes widen, and my failures shrink. Samuel and I have the best conversation we’ve had in months: we say nothing. We just eat. The day is over. I’m home, my mission over. I count all the strangers I met that day. Zero. All the people I converted to Christianity. Zero. Then I realize that sometimes a mission failed is not really failure. It’s not even a mission. Because love is neither a mission nor an agenda. It’s a meal. You have to eat it everyday. And just give to those who are hungry, regardless of the returns.

So close, yet so far. Ezra Lee discovers the difficulty of reaching out to strangers as he ventures on a spontaneous journey through Los Angeles as a self-designated journalist. He steps into the Metro with high hopes but comes home, not with any memorable conversations, but with a knowledge of his own hunger instead.

Spring 2008 | To An Unknown God 11

The Last Exile

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Who draws the line between Jew and Gentile? Does being Christian exclude one from a Jewish heritage? A Berkeley student tells her story. Brittany Tyler

1 From the Taglit-Birthright Israel website, www.birthrightisrael.com

2 Name changed to protect the individual.

12 To An Unknown God | Spring 2008

hy me? If there is one single question that “Do you have any allergies?” He also asked me what I all Jews have asked since Father Abraham, was studying at the moment, and we launched into a it could be no other. Jews have always been brief discussion of Nietzsche, a favorite philosopher kicked out, singled out, persecuted, excluded, resented of both of ours, apparently. Several weeks later, he eand unwanted, ridiculed, fooled, denied, and forced to mailed me, “Congratulations!” I had been chosen. hide –and all for no other reason than being “God’s As the trip date drew closer, Hillel held meetings for chosen people.”Yet for what purpose did God choose us “birthrighters” to get to know each other and settle them? To suffer? travel logistics. We were assigned to a certain bus, had Until two months ago, I had not, as my ancestors our plane tickets purchased, hotel rooms designated: had, personally asked myself this “why me?” question. everything was set! Then, only a few weeks before takeAs an American, I have enjoyed the right to live in a off, I received an e-mail from Dave, asking me to come society that judges me not by my family history but by into his office immediately to discuss my application. my personal behavior, if at all. This country, in theory I thought that was odd. They had had ample time at least, has been since its inception a land that vows to to look over my application and evaluate my merit. Begrant equal rights to all its citizens, regardless of race or fore I applied, I thought maybe I wouldn’t be accepted creed. In practice, that goal, of course, hasn’t yet been because I had never had a bat mitzvah or attended fully achieved... But there has been progress, and there Hebrew school. But Dave informed me that it was no is much hope. Jews of my generation are not subjected problem; in fact, I was just the type of Jew they wanted, to the same degree of anti-Semitism that our grandpar- for the birthright mission is to “strengthen the sense of ents were. The modernization of Western society has solidarity among world Jewry; and to strengthen parmade people’s cultural distinctions less a point of con- ticipants’ personal Jewish identity and connection to tention and more a cause of celebration, and we pride the Jewish people.” I re-read my application to see if ourselves on our diversity. maybe there were any errors or parts I left blank. In my Still, the Holocaust was not so very long ago, and personal statement, written in September, I wrote: pockets of Jew-haters still exist today around the world. The creation of an Israeli state after World War II has Growing up in a Jewish family never meant much received attacks from all fronts, intellectually, politito me until recently. I took for granted the celebracally, and otherwise. Recognizing this “growing divitions and history that I share with Jews around sion between Israel and Jewish communities around the world… But since starting college, I’ve been the world,” the Israeli government along with private exposed to a multitude of other cultures, especially philanthropists started the Taglit-Birthright program, in a diverse community like Berkeley. Seeing so which “provides the gift of first time, peer group, edumany nationalities represented on campus has cational trips to Israel for Jewish young adults ages 18 to made me more curious about my own roots, and 26.”1 Finding the desire in myself to get in touch with I desire to reconnect with the traditions of my anmy Jewish roots and learn more about Israel, I decided cestors. Israel represents so much today, spiritually, to apply for the program. politically, and culturally, and I’d love to have the Berkeley Hillel, the Jewish Student Union on opportunity to explore these aspects of the country, campus, sends a group on birthright every winter, so and my personal background, even more. What a I started my investigation there. During the semester, better site of discovery than Israel herself ? I started attending Hillel’s weekly barbecues and observed some of the Jewish holidays, sitting in on servic- Looked good to me. Needless to say, I was completely es Hillel offered, like Rosh Hashanah. I also met with befuddled when I met up with Dave. Dan, the other an Orthodox rabbi to study the Torah a few times in trip leader, was there also, and he greeted me very awkhis seminar, and researched Judaism a bit on my own. wardly, ushering me into an empty room. We sat down, In mid-October, I was interviewed for the birthright and a few minutes passed before Dave spoke. With a trip by Dave,2 the trip organizer, who asked me basic huge sigh, he began (avoiding eye contact): “As I was questions like “Have you been to Israel before?” and perusing your Facebook, I happened to notice that

you had some quotes from Maya Angelou and St. Augustine about Jesus, and we have to tell you that if you believe in Jesus and accept him as your personal savior, you are ineligible for the birthright trip.” I went numb. I stared at them blankly. Then a billion thoughts blasted into my mind, which I calmly expressed one by one: “Nowhere in the application did it ask for an indication of my personal beliefs, nor did you inquire during our interview. Faith was never mentioned in any of the meetings we’ve had! Many agnostics and atheists are going on this trip; people obviously have different philosophical outlooks, so how can you pick and choose whose worldviews are acceptable and whose aren’t?” They responded: “We realize that it doesn’t seem fair, but on the website it actually does say that no one with a different religious affiliation can qualify.” I explained that I don’t consider my faith a religion, but rather a relationship. They responded that if one professes faith in Jesus Christ as Lord and Savior, he/she is no longer recognized by the Jewish community. “So… are you excommunicating me?” I asked, almost comically. After some more futile back-and-forth, it was agreed that there was nothing left to discuss. With that, I stood up, thanked them for their time, and wished them a great trip. But I couldn’t hold back the tears. I knew that my disqualification was unjust. They had already accepted me into the program and then were renouncing that decision. But it wasn’t this fact so much that bothered me. The pain from being rejected for who I am far outweighed the disappointment of not going to Israel. Yet strangely, I felt more connected to my Jewish community than ever before. Countless movies about the Holocaust I’d seen, numerous articles and texts about anti-Semitism I’d read, years of Passover prayers I’d prayed, but I never was able to empathize with my forefathers to the extent as when I myself was rejected. For many millennia, Jews have been excluded from the community at large. They were seen as a contaminating, impure presence in European society. Well, now I was the “dirty Jew.” The difference, though, was that I was being weeded out from among my own. Never had I been ostracized from American society on account of my Jewish identity. But here, in Berkeley of all places, I was estranged from the Jewish community because of my identity with Christ. I was unclean precisely because of my personal conviction. Now, let me just say that I hear the unspoken words. My exclusion was not arbitrary; I’m sure that if I had professed faith in a pound of cheese, that would have hardly disqualified me from the trip. The hesitancy to allow a Christian to go is understandable in light of the history of anti-Semitism. After all, it was in the context of Christendom that Jews were most horrifically persecuted. But the split between Christians and Jews is an artificial historical construct. Jesus himself was a Jew; the fact that this was somehow forgotten or swept under the rug was no accident. The attempt to erase Jesus’ Jewishness was a huge undertaking of the Church, effectuated in Constantine’s time. This was the only way

to legitimate such harsh treatment of the Jews. In the modern period, anti-Semitism evolved into a more secular movement; Jews became the scapegoat for unsatisfactory material conditions, such as economic slumps. The Nazis wanted to weed out the Jews from society not because of their spirituality but because of their ethnicity. The Jews in charge of birthright, on the other hand, consider my spiritual beliefs as grounds for denial of my ethnicity. The inversion is uncanny. If I believed in karma, I would have to say that this was a most peculiar turn of events—a Gentile being rejected at the hands of Jews? But wait—if first a Jew, could I become a Gentile? Isn’t a Gentile by definition not a Jew? Furthermore, can one un-Jewify herself, even if she wanted to? Is there an actual process of de-Jewification? Or, is it as the local Rabbi at Chabad told me, “Once a Jew, always a Jew”? “Those in the Messianic Movement are not recognized by the Jewish community,” I was told. But who speaks for the Jewish community? Was a poll taken of every Jew? Do some Jews have more say than others? And even if so, does the majority view always necessarily have to be correct, simply because more people subscribe to it? What is a Jew, anyway? It really depends on who you ask.3 Is identity a given? Or is it produced and constructed? Despite all attempts to prevent my involvement in the birthright trip, I actually feel that I gained more of a “Jewish” experience from my exclusion than what inclusion on the trip could have afforded me. After all, I remain in exile. If Christians are “not recognized by the Jewish community” and thus cannot participate in the Israel expedition, then the Christian Jew is the last exile. She will never be accepted into the land of milk and honey as a Jew. But no matter what I believe, you can’t change my past; no matter how far I may depart

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3 According to the reformed Rabbi Cohn-Sherbok, Professor of Judaism at the University of Wales and author of over thirty books, Jews who believe Jesus is the Messiah are just another branch of Judaism.

My exclusion was not arbitrary; I’m sure that if I had professed faith in a pound of cheese, that would have hardly disqualified me from the trip.

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from the beliefs of my forefathers, there’s no erasing my lineage. As one who lends an ear and indeed sings along to Moses’ plea to Pharaoh, “Let my people go,” I wonder if the great Prophet would have also said in my defense to the birthright leaders, “Let my people go… to Israel.” I began this exploration into my Jewish heritage expecting to find answers, but all I got were more questions. What I had long taken for granted, I learned was actually quite contested. My identity is debatable! I never knew I would be the source of such controversy! How can one’s personal convictions have any bearing on her ancestry or on her history? Who can create whose identity? But instead of the Why me? that Jews have asked for centuries, I ask my fellow Jews now, Why not me?

Spring 2008 | To An Unknown God 13

Following Footsteps

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A pastor’s trip to Israel is filled with revelation and insight into the life of Christ and what that means for students at Berkeley. Sarah Cho

14 To An Unknown God | Spring 2008

very Wednesday, Peter Kim, pastor of Korean- Gentiles, has shifted in our world. Now they exist in American Campus Mission at Berkeley, takes the form of Israelis and Palestinians. This tension goes the Megabus up from southern California for beyond religious values, though, to the geography and the weekly worship service. Then he spends half of configuration of the city. “You can see walls all around. Thursday with the fellowship’s students before taking Security towers. The Jews are on one side, the Palestinthe Megabus back down. And while most of his stu- ians on the other. Israel is divided,” he said. dents enjoyed winter break warming their beds and Even in Berkeley, I thought, the division is apparent. mindlessly clicking remote controls, he traveled across Just a few weeks ago, a group of students were protestthe planet to witness firsthand the place where Jesus ing against the Israeli structures isolating Palestinians Christ traveled and taught. from the main city routes. In classrooms, the mention He’d impressed upon us, at the last meeting before of religion alone pushes students to the edge of their his departure, the fleetingness of life. Recalling an seats. Everyone believes himself to be right, and everyalumnus who had recently passed away from a car crash, one defends her version of Truth. Yet most people too he’d announced his upcoming trip to Israel and the easily overlook those protests on the way to class, failpossibility that, just like the alumnus, he might not live ing to understand the actual situation fully. to see us again: he was about to step foot in a foreign “In Israel, there’s a place called the Temple Mount,” and, perhaps, uninviting land. He’d worn a peaceful continued Pastor Peter, “where the Muslims control expression as he spoke: “You don’t know when you’re the top, and the orthodox Jews worship below at the going to die. My wish for you is that you live fully for Wailing Wall. Jews believe that the location of the Wailthe Lord, not regretting a single day, so that even if you ing Wall is closest to where the temple would have been were to die tonight, you would stand before God and on the Temple Mount. In one incident, the Palestinsay, ‘I lived my life to the fullest for You.’” Fortunately, ians threw rocks at the people under them. The place he returned unscathed and unchanged in form except was filled with tension.” for a noticeable extra inch of hair. We met up in Bear’s And he insisted that this heavily religious conflict Lair, as I was eager to hear about his trip. is also a chance to proclaim the good news: “Let’s get For Pastor Peter, his trip to Israel was a way to visu- the word out. Our desire is for people to believe. But alize and understand the stories presented in the Bible. we’re not going to go out and force people to believe. “I’ve read the Bible, and many times, when I read about The Bible talks about how, when non-believers sin, it’s the places, I didn’t […] grasp what exactly was going on. not for us to point and judge and say it’s wrong; it’s our I didn’t understand what it meant for the Jews to first job to judge within the church to help each other live come to the Promised Land, to be in Jerusalem, why for God. We can accept and talk, but we don’t have the Mt. Zion was called Mt. Zion, or how far the moun- right to force. We want what we know to bring them tains of olives stretched. I was able to see those things.” peace and joy, but it’s up to them to believe.” Through the sites, he gained a deeper understandReturning from Israel, Pastor Peter brought with ing of the Bible’s reality. He was able to “see distances, him insight into the realness of Jesus’ physical life and see how much people walked,” and walk in their very of his presence today as Christians engage themselves footsteps millennia later. He saw shepherds and visual- in discipleship in conviction of the truth. “When you ized them coming before the baby Jesus. go there, you’re just seeing the land,” he concludes, “but “You can imagine Jesus at the Temple Mount in Je- what’s important is not that you remember the sights, rusalem, which is still there, shouting ‘Woe to you!’ to but what happened at these places.” Once the life work the Pharisees, as you look into the distance at the very of Jesus Christ, who walked the very grounds of Israel, white-washed tombs that Jesus referred to. You come becomes known as historical events rather than distant to a realization that Jesus was not thinking up random fictional stories, Christianity will “become” factual reexamples, but rather, pointing to specifics that people ality. And once Christianity becomes a reality, living experienced day to day. They were relevant.” for Christ, as Pastor Peter exhorted, will become a willThey still are. Yet the tension that existed between ing, living journey: a natural response to the goodness the Pharisees and the Sadducees, and the Jews and of the gospel.

The Language of God

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I went to Mexico City for many reasons: to experience a different culture, to see God working in it. But most of all, to speak the language…

here are no apostrophe keys on Mexican I don’t think I’ve seen so much, thought so hard, or felt keyboards, I realized after hunting for one half- so deeply in my life. way through typing an e-mail. I speak Spanish; But everywhere I went, as I tried to cultivate an I know that possession and contraction are indicated appropriately “Berkeleyan” receptivity and sensitivity, differently, and yet I still spent thirty seconds looking I was confronted, again and again, by my own limitafor something I should have known wouldn’t be there. tions. I don’t just mean my personal limitations: blankI think this one embarrassing moment halfway ing on how to conjugate that one verb, snapping at a through a ten-day trip to Mexico City exemplified team mate when I hadn’t gotten enough sleep, keeping the sort of experience I was having. I had signed up awkward silence when I should have been forming rethrough my fellowship group for a travel seminar with lationships with the people I met. I was also confrontPartners in Hope, a trip designed to expose American ed by my cultural, and even my spiritual, limitations. college students to urban ministry in Mexico City, in The fact is, I had a hard time keeping an open mind. I hopes that I’d cross cultural boundaries and hear the typically consider myself to be, in my heart of hearts, voice of God. But I was resigned, even before I left, to a radical, sold-out follower of Jesus Christ, but I have the fact that I ultimately could not understand the cul- to admit that the loyal American consumer in me priture, poverty, or people I’d encounter. vately approved of the lavish economic development in A “travel seminar,” the mode of ministry that Part- the center of the city even as it devastated the poor on ners in Hope supports, is pretty cutting-edge missions the periphery. The erudite intellectual in me balked theory. As the Global South increasingly becomes the at relocating to and working in a community that dominant voice in the global church, leaders in Africa, wouldn’t need or appreciate philosophical insights and Asia, and South America alike have made clear their dis- an increasingly expensive brain so much as open hands satisfaction with the classic “come in and fix it” model and an open heart. The staunchly orthodox Protestant of western and particularly American evangelism in me rejected Liberation Theology out of hand before abroad—a model identified with western imperialism I considered how Jesus would view the social transforand exploitation. These leaders call for partnership, for mation that it inspired. a relationship that better approximates the reciprocity In some ways, I feel like I spent the whole trip speakthat should characterize the universal church as the ing a foreign language badly. While that might sound Body of Christ: many parts forming one body, where like a trite, Lost in Translation sort of metaphor for my the eye cannot say to the hand, “I don’t need you” (1 experience as an American evangelical abroad in the Corinthians 12:12–21). Programs like travel seminars developing world, I find it to be apt. I ask what’s wrong, are geared to do exactly that: force Americans to learn who’s to blame, what we’re supposed to do about it, but from and observe Mexican culture before they can par- I do so in the embarrassingly thick accent of my own ticipate in the community’s solutions. experience and education. Regardless of how many And so our small team was thrown headfirst into times I go to church, how much time I spend reading the vibrant, overwhelming life of La Ciudad de México, the Bible, how many prayers I pray for those enduring the largest city in the world. We ate in local restaurants, suffering I can’t imagine, I have to face the fact that spent hours on public transportation, spoke Span- the language of God is not my native tongue. God’s ish with varying degrees of fluency, and listened. We language is love, His vocabulary is grace, His syntax is climbed to the top of the Temple of the Sun at Teoti- humility, and too often we stutter our way through the huacán, ate lunch with the children of Lomas de San defective textbook of our own cultural dialect instead Isidro, a poverty-stricken community abandoned by of imitating the life of Jesus Christ through immersion. the Mexican government, attended a home church in But even though I now know just how bad my accent one of the wealthiest neighborhoods in Latin America , is, I will continue to try speaking this divine tongue; and mopped the floors and fed children lunch at a mis- I hope every Christian will. For when we realize the sion for severely developmentally challenged orphans poverty of our language, we discover the richness of run by Mother Theresa’s Sisters of Charity. I haven’t God’s mercy, because, as the apostle Paul reminds us, even begun to fully process the experience I had there: we have not been left without an interpreter.

Laura Ferris

Spring 2008 | To An Unknown God 15

The Vision of Love

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“In my opinion, the best thing you can do is find a person who loves you for exactly what you are. Good mood, bad mood, ugly, pretty, handsome, what have you, the right person will still think the sun shines out your ass. That’s the kind of person that’s worth sticking with.” —J.K. Simmons, Juno Will Urich

t’s funny how we, all of us, put off the truth all share in our hearts, is much wiser about matters of we know in our hearts. We are attached to this the heart than we can ever be. Let us let go of the fear world, to our insecurities. I know I am. I even put of failure because we pursue success knowing that we off writing this article, something I know is right and will all fail sometime. Let us go into love because we good, because I am scared. I am scared to say something know that love never fails: we do. Though we influence that won’t sound good, but I’m even more scared of our destiny, our choice can’t rule over what happens to not being able to write this article the way it should be us, it cannot protect us forever or give solace through written. I’m scared of messing up, failing, doing things “safety.” I am no theologian or “philosopher king”; I that I believe are right but injuring those I care about in have no more right to believe in what I say than you the process. I wish and pray that I will know what to do, do or any reason to expect that “letting go” will solve and then I realize what I need to know but am scared all of my problems; but maybe what I am saying is that of doing it. Why? Who knows—like I said, maybe I’m I know that searching for a path to happiness for the just scared of failing—but I think what freaks me out sake of being happy will be an endless search. Happimost is that I know I can’t control my world. I can’t ness comes to those who accept it but do not claim it ensure that this paper is written perfectly or that I don’t for their own. I do not have enough control over myself to do only If you love someone or something you would do anything good or only bad; I just have to trust that I will do the thing over everything else, and if I don’t, well, I to show that love, even if it were risky or hard, but you would right guess I don’t. As much as we all want to be perfect, it never, ever, want to control or force love because, at some point, isn’t going to happen. So here, in this life, I can’t expect everyone to be perfect. But if you still love someone to love truly we must let go. and want to be with him or her even when he or she say the right things, act the right way. isn’t perfect, well, then maybe that is love. If your classI’m so scared of messing up in this world and “let- es are freaking hard, but you still love them and can’t ting go” that I have reached a point where the more I imagine doing something else, that’s love. If you see want to “hold on” to the ones I love, the more easily I your family more than you see your videogame console, lose them. It certainly seems easier to do what’s “safe.” It that is love. If you go to church just once instead of a seems that the best way to love someone or something party, that’s love. If you see the sun setting and you just is to cling to it with a mad obsession, but the funny want to stand and watch it for no other reason than thing about love is that it exists and flourishes without because it is beautiful, that is love. If, when you sleep control. Love is its own control, its own regulation, at night, you think of one special person in your life insystem, and way of life. If you love someone or some- stead of your job, your car, your computer, your grades thing you would do anything to show that love, even if or your hyped-up image of college, that is love. Let go; it were risky or hard, but you would never, ever, want it’s okay to love, to make mistakes, to get hurt, to take to control or force love because, at some point, to love risks, to laugh, to cry, to make love, to talk to God, to truly we must let go. hold hands, to be held. It’s all part of this life anyways: Let’s let go of the obsession for things. Let’s start why not live and take a chance at being happy instead learning about things not because we are graded on of “safe”? them. Let us let go of the fear of losing the ones we love or losing love itself because God’s love, the love that we

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16 To An Unknown God | Spring 2008

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First Priority?

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Is that what Jesus is? Or is He something beyond that?

any people call God the first priority in their lives. Or perhaps they pray, “Lord, help us to make you our first priority.” Sounds right. After all, does Jesus not say, “Seek first the kingdom of God and his righteousness, and all these things will be added to you” (Matt. 6:33, emphasis mine)? Hold your horses. Read that verse again. This time you may notice that it doesn’t say “seek first your God” but to seek first the kingdom of God and His righteousness. Fine, but does that mean we should seek these in place of God? Surely not, for the Psalmist says :

A son cannot say to his father, “I have discharged my duty to you. Now you are no longer my father.” Why? Because the relationship between the father and the son is not dependent on the fulfilment of any “duties,” even that of filial piety that the son may owe the father. The relationship was intrinsic from the moment of the child’s conception, and not so readily broken. Unlike our earthly fathers, God also rightfully lays claim to everything that we do. Because He’s our Father there’s no termination to our bond, but because He’s our eternal Father there’s no limit to the effects this bond can have on every facet of our lives. Hear, O Lord, when I cry aloud; When we are His children adopted and bought by be gracious to me and answer me! His very blood, which was shed for us, we are not our You have said, “Seek my face.” own, for we were bought with a price (1 Cor. 6:19–20). My heart says to you, No one who has been bought not with thirty pieces of “Your face, Lord, do I seek.” silver but with the life of the One and Only can still Hide not your face from me. (Ps. 27:7–9a) claim headship of his own self. We are the Lord’s! There is no “secular” in our life So it should be in seeking God’s face that we seek first when we are in Him, because we have been justified His kingdom and His righteousness. It is under this before Him and engrafted into His life, so that nothheading that what we place them before our “practical” ing in our being can be profane: all of it is to be holy, concerns for what we will eat and wear. consecrated, set apart for Him and His glorious works What I mean by “first” is that we must examine of righteousness. God demands my soul, my life, my our habit of calling God our number one on our list of all. And if all of life is holy, none is apart from Him: priorities and stopping at this lip service, which shows because of His faithfulness to us none of it can be reHim no honor. Following Christ is something more leased from our commitment to Him—not that our radical: the list is entirely about Him; it’s not about word is eternal but that His is eternal, not because of seeking God first but seeking Him only. There is a cru- what we’ve said but because of what He’s done. cial difference between “first priority” out of many and As the Dutch theologian Abraham Kuyper famous“Lord” over all priorities who sets those priorities in or- ly said about the role of God in everyday life, der by His own good pleasure. To relegate Him to “first priority” is to deny Him lordship over the others. Oh, no single piece of our mental world is to be For the church, the Lord Jesus Christ is not merely hermetically sealed off from the rest, and there is our first priority, but our first love. Because the church not a square inch in the whole domain of our huis wedded to God alone, a disciple of Christ does not man existence over which Christ, who is Soverdo first the God thing and then the “other” things, but eign over all, does not cry: “Mine!” rather he is given wholly and irrevocably to the Saviour who has called and taken him from death to life. In this We have but one Lord who owns all that we are: yhwh, eternal life this same Saviour, Creator of all things in God of earth and sky. Is Christ just my “first priority”, heaven and earth, is master and teacher and father. one out of many, distinguished only by degree of Moreover, there is no way at all that I can ever fully importance, or does He alone determine and rule over accomplish what the Lord wants of me: all my priorities as the Way, the Truth underlying that Way, and the Life to and through which the Way leads? Brothers, I do not consider that I have made it As we discover how the truth of the Gospel changes the my own. But one thing I do: forgetting what lies way we view and interpret our world, and how the Way behind and straining forward to what lies ahead, then changes the way we act, we see the abundance of I press on toward the goal for the prize of the upliving in Christ. ward call of God in Christ Jesus. (Phil. 3:12–14)

Lue-Yee Tsang

Spring 2008 | To An Unknown God 17

Prayer as Wrestling with Faith

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Christians often struggle to pray with constancy. Instead, we are distracted by busyness, wandering in our faith. Prayer signifies the desire for faith. Jessica Park

18 To An Unknown God | Spring 2008

y good friend went to Dharamsala ity’s absence. Here, we come to a crux. this past December, and she brought back pictures of a few breathtaking things. One Reaction Choice No. 1: That’s that. Let’s move on of these was a Buddhist prayer flag. The dirty, simple with our lives. white cloth was weighed down with miniscule text in Reaction Choice No. 2: How the hell did I get perfect rows, blocked into stanzas, and every time the here? wind blew through the black and white, this prayer for enlightenment was sounded again. I could not help but Choice No. 1 is the easy one. Choice No. 1 happens aumarvel at the ingenuity of the banner as a means of per- tomatically even if this person doesn’t realize that he petual prayer. has reached the point of Questionable Faith. There is Now, long after the creator of this flag has disap- no extra work involved with this process. Choice No. 2 peared, the prayer still snaps with vitality in the high needs more analysis. It displays incredulity. Not only mountain wind. There are things that we as Christians is the speaker surprised to find himself passionless, he pray about constantly, often redundantly, just as these is even more surprised to find himself faithless. Also monks pray consistently for enlightenment. Sometimes embedded in the original question is: “How the hell do we pray about it—whatever it may be—for so long that I get back?” or maybe even, “Can I get back?” we come to the conclusion that, perhaps, it wasn’t in As humans, dare I say, we have an enormous capac“the plan.” Or we think, “Maybe we didn’t pray cor- ity to deceive ourselves into believing whatever we rectly.” Nevertheless, we continue. Like a favorite song want to believe. Although the struggle of man with that deteriorates into just notes and words over time, himself usually carries negative connotations, it, like this prayer for it has also lost its passion. The benefit of most things, is itself neither good nor bad, but rather having this inanimate object praying for us is that the can be swayed either way by its specific use. This idea attention span does not wane. of wrestling with Faith in a personal God is daunting Because unlike the written word, humans change but nonetheless doable. It requires only a desire, othwith revelation and circumstance over time, it becomes erwise known as Hope, to do so. Thus, if the speaker easy to forget the significance of our prayers. It’s easy to takes Choice No. 2, the desire to get back can be used start off with a “Dear Lord, thank you for this day,” but to carry him through the arduous process of returning do we always mean it? I don’t always mean it. Praying to a Modest Faith and also be used to grow further. before meals? Sometimes I skip it, telling myself that It seems best to look at an example to explain how God can see my thankfulness in the way I relish the to utilize this struggle. Much like the Buddhist monks food. And as for reading the Bible? Well, that can wait who create prayer flags as monuments of hope, the Jesuuntil after I’m done with my reading for school, and, it priest Gerard Manley Hopkins documented his faith since I usually fall asleep at my desk on my textbook, through poetry. Towards the end of his life, he fell into “after” doesn’t often happen. In this fashion of compla- a stage of Questionable Faith and wrote the Dark Soncency, what was once a Modest Faith degenerates into nets. One of these sonnets, “Carrion Comfort,” ends the Bare Minimum. The range of excuses that define with the following image: “I wretch lay wrestling with the state of Bare Minimum also brings into question (my God!) my God.” The insertion of “my God!” porwhether this person’s Faith is still readily definable as trays how he is able to jump start the process of moving something that resembles Faith. Thus the Bare Mini- from simple hope to faith and love. His interjection mum regresses easily into Questionable Faith. marks the realization that through the act of wrestling According to the author of Hebrews, “Faith is be- with God; he still hopes to believe that God does exist; ing sure of what we hope for and certain of what we do otherwise, he wouldn’t take the time. not see.” The word Faith within the idea of QuestionIn order to return to faith, the speaker of Choice able Faith, then, becomes a misnomer. Faith is, by na- No. 2 must conscientiously wrestle with his own mind ture, assured. At this point, has religion become merely and actively hope to believe with certainty in order to a habit? Gone are joy in the Lord and certainty in His regain Faith and desire to enjoy the motions in order to plan. For when passion decays, faith withers in sincer- rediscover the love of God.

Christian Reputation

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“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.” (Matt. 5:11)

f you’re like me, your ears perk up whenever you hear Christians discussed in the media. Perhaps you’ve seen Jesus Camp or Joel Osteen being interviewed on television. Frequently, this coverage is negative. Or maybe you’ve heard more than a few disparaging comments about Christians from your professors. Should we care? Should Christians be concerned about what those outside the church think of them? Should our reputation with the world matter? I will argue that, while in some sense we shouldn’t be concerned with finding approval in the eyes of cultural opinion-makers, the Bible does instruct us to care about our reputation. We sometimes forget, in our American context, that we were promised persecution. “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account” (Matt. 5:11), Jesus says in his Sermon on the Mount. Clearly, we are to expect some mockery if we identify with Christ. Pick up a recent book like Christopher Hitchens’ God is Not Great, and you’ll find your intellectual integrity reviled. This is to be expected, even welcomed. Jesus and Paul were challenged, and we should be ready to answer as they did, wisely and winsomely. More seriously, in many parts of the world, a profession of Christian faith leads to death. “Do not fear those who kill the body but cannot kill the soul” (Matt. 10:28), Jesus says. We are called to give reasons for our faith and be ready to die if necessary. We are not called to please gainsayers and persecutors. Still, modern evangelicals should note that they are instructed in Scripture to reflect on their reputation in the world. When the media comments on what a Christian has done or said, is it because we are being “fools for Christ” or just fools? Paul instructs us to “live quietly, and to mind your own affairs, and to work with your hands, as we instructed you, so that you may live properly before outsiders and be dependent on no one.” (1 Thes. 4:12). Jesus also urges us in the Sermon on the Mount to let our “light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” (Matt. 5:16) One of Paul’s qualifications for pastors is that they “be well thought of by outsiders” (1 Tim. 3:7). This is a point we all too rarely consider. Yes, people who believe the Bible is a fairy tale are going to think you are mentally deficient. But don’t we sometimes give them reason to? If we claim to

speak for God, but then go beyond his Word and say something foolish, isn’t our condemnation deserved? After 9/11, some evangelicals made comments that this was God’s judgement on the nation’s sin, allowing homosexuality and abortion to run rampant. Jerry Falwell in particular, who later apologized for his comment, received public criticism for such a comment. A friend of mine in church rallied to Falwell’s defense. He thought Christians should stand by Falwell. It’s us versus them. The worldy media against those standing up for righteousness. But was Falwell’s comment true? Was he “speaking the truth in love” or “speaking grace to the hearers”, as Scripture instructs? There is not space in this brief article to discuss the serious theological problems with Falwell’s statement, but suffice it to say Falwell was not “speaking grace.” On an occasion when the world needed to see Christians loving those who were hurting, and offering hope in Christ, they heard insensitive comments motivated by a social and political agenda. Falwell was rightly condemned and rightly apologized. I hesitated in giving this or any other examples because we must all learn to exercise discernment in this area and judge for ourselves. Christians may disagree about particular cases, but our general approach should be the same. I chose this instance because, in my mind, it is a striking example where the focus was taken off the gospel and where we should be ready to criticize ourselves for this kind of sentiment rather than defending a foolish mistake. In conclusion, we most definitely should be concerned with what others think about us as individuals and as a Christian community, not out of a narcissistic need for approval, but because we bear the name of Christ and our deeds should give glory to him. If we are known for being hard-working, honest, anti-materialistic, generous people with a peculiar predilection for talking about how Jesus came to redeem sinners, we represent our Savior well. If, on the other hand, we are primarily known for our stances on political issues and for making and defending extreme social statements that go beyond Scripture, we have distracted people from the gospel. Christians are sinners too. We’ll say and foolish things from time to time. But rather than being defensive when we are criticized, let us hear what is true in the criticism and shift the focus back where it should be, on the redemption found in Christ’s life, death, and resurrection.

Richard Berberian

Spring 2008 | To An Unknown God 19

On Christian Jargon

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Some people say that the Christian vocabulary is like a whole different language. What does common Christian terminology really mean? Besorah Won

20 To An Unknown God | Spring 2008

he poet Homer once sang that “words empty as the wind are best left unsaid.” Simply put, empty words reflect their lack of value in the speaker’s heart. If these words hold no value to the speaker, then they will have no value for the listener. Homer’s wise words, however, should hold significance for his audience—especially the Christian listener. Among the most commonly heard Christian words, “Amen,” in Hebrew, is an assertion of confidence and faith in God. With Amen, we declare, “Truly, Let it be” at the end of each prayer. Other basic biblical terms include Emmanuel, Hallelujah, Hosanna, and Selah. But what do these words mean? What do we mean when we sing “Hosanna, Hosanna in the highest” in the Hillsong United chorus, and why do we express excitement with “Hallelujah!”? If these words are meaningless, why utter them at all? Again, we’re prompted to return to Homer’s reminder that empty words are indeed better left unsaid. Therefore, the call to refresh and restore the meanings of rudimentary Christian words stands as an imperative for our faith. One such fundamental biblical term is the word “Emmanuel,” also spelled “Immanuel.” Most importantly, Emmanuel functions as a promise pervasive in the entire text of the Bible. Scripture reveals that Emmanuel is essentially the fulfillment of God’s promise to his people: Jesus. From the Evangelists, we learn that “they will call him Immanuel,” which means “God with us.” In Hebrew, the word breaks down to el, meaning “God,” emma, meaning “with me,” and nu, “us”: “God with us.” This promise is present in the Old Testament, too. “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me.” In Psalm 23, David acknowledges God’s promise that He will be with His people from the beginning to the end of time. Praise God! Or, in other words, “Hallelujah!” The term Hallelujah specifically addresses our call to praise God and His goodness. The etymology of Hallelujah in Hebrew consists of two major parts. Hallelu is an imperative, meaning “praise!” in the second-person plural form. Jah or Yah is a shortened form of “yhwh” or “Jehovah.” Hence, Hallelujah as a whole means “Praise ye the Lord!” The book of Psalms best embodies the word Hallelujah, as it is after all, an entire book of songs dedicated to exalting God’s glory. The very last verse (150:6) beautifully captures the essence of Hallelujah:

“Let everything that has breath praise the Lord. Praise the Lord!” “Hosanna” also refers to our call to praise God. Hosanna, however, has two meanings: one referring to praise, and the other a cry for God to save His people. In Hebrew, the word can be broken into hosa, referring to hoshi’ah, which means “save” or “deliver,” and na, prayer. Combined, Hosanna means, “Lord, save us now, we beseech thee.” Psalm 118:25 reflects mankind’s cry for a redeemer: “O Lord, save us.” Interestingly, Hosanna’s double meaning can be traced to the beginning of the term’s Christian usage. Through the shift from a Hebrew to Greek interpretation of the word, and with the beginnings of Christian practice, Hosanna became a declaration of praise. For most Christians today, the word is best recognized as a shout of praise in the context of of Jesus’ entry into Jerusalem on Palm Sunday. The crowds, at Jesus’ arrival, declare, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” Lastly, “Selah” is one of the most important, common, and yet ambiguous words in the Bible. Generally found in poetic or musical contexts, it appears about seventy-four times in Scripture—seventy-one times in the book of Psalms and three times in the book Habakkuk. Selah is not a word meant to be spoken or read aloud. It is thought to be a notation inserted by scribes to indicate a musical or poetic halt. Though its exact etymology and definition is unclear, some believe that Selah can be derived from the Hebrew word calah, which means “to hang” or “to measure”: particularly, to measure the value of what has just been read or spoken. Selah is believed to mark a pause for the reader to stop and meditate on the meanings of God’s words. Selah, then, best encapsulates the purpose of this article. Words without meaning are meaningless. This seemingly obvious statement underscores Christians’ responsibility to know the basic terms of their faith, the very words that embody the fundamental truths and expectations of Christian belief. In all that we do and say, whether it be in praise, prayer, or meditation, may our thoughts always submit to God. We remember Solomon’s warnings in Ecclesiastes: “Do not be quick with your mouth, do not be hasty in your heart to utter anything before God.” Selah.

The Story and the Christian

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What is the Bible to you? God’s little instruction booklet? A random collection of fables or propositional truths? No wonder no one reads it anymore when we’ve forgotten it is a grand literary work and the greatest story ever told!

hristianity is not primarily a morality; it is primarily a story. Indeed, one might say that Christianity’s very message is a story. Before there was a kerygma, there was an event. Thereafter, Christians have proclaimed, not a good idea, but a gospel, a word meaning good news. How does recovering the story make a difference? I am probably not alone in having relatively fresh memories of eagerly awaiting the release of the next Harry Potter novel or movie. Or if not, someone may prefer to snuggle on the sofa with a Jane Austen novel. Others may choose to bleed out their eyes watching fifty episodes of Japanese anime downloaded from the internet. Communities used to gather to hear epic tales spun by the eloquence of bards. Today, we are more prone to tell ghost stories around the campfire, swap videos on YouTube, or delve for juicy tidbits from the latest gossip. But even in a day when we can often be suspicious of overly sweeping statements, one old adage might continue to ring true: everyone enjoys a good story. The value of a story does not lie merely in its ability to amuse. Stories, skillfully wrought, can move and shape affections, challenge our assumptions, stretch our horizons, drawing us into worlds we have never before considered or imagined. There comes a point when a story is no longer “just a story.” This way, stories also have the power to form and reform identity. People’s past experiences are stories that in part define who they are today. Stories appropriately define communities. They can be embraced by young and old alike. Just let a six-year old choose between The Little Engine Who Could and Immanuel Kant’s Critique of Pure Reason. And as we identify ourselves with a community, the stories that define the community also become adopted as a part of our own identity. Americans might tell stories of the pilgrims, the Boston Tea Party, the Alamo, even of George Washington chopping down his father’s favorite cherry tree in order to give flesh to “the land of the free and the home of the brave.” These are examples of stories people tell in order to understand themselves and the world they live in. With Christianity, some have tried to strip away the historical “husk” to recover the universal “kernel.”

But in doing so, even statements such as, “God is love,” become reduced to shapeless platitudes. Adjectives may be concise, but the stories show where the rubber meets the road. It seems to be a common tactic in conflicts to paint the opponent in the bleakest terms of evil and/or stupidity that plausibility will allow. We do not have to go far to find examples of this, particularly as we witness the never-ending slugfests in the political arena. While the accuracy of such characterizations varies, it may be helpful to interpret many of these conflicts, not first and foremost on a scale of intellectual and moral prowess, but as a clash of the dissonances between competing stories. Have a brilliant or obvious solution to economic woes or violence in society? Chances are, it will not be difficult to find highly intelligent people who deem your solutions neither brilliant nor obvious, not because they lack intellectual capacity, but because they have bought into a story different from your own concerning how the world works. This is not to say that all stories are equally valid. Some may be more representative of life than others. But recognizing stories would most likely yield more insight than simplistically demonizing the other side. When evaluating a worldview and its consistency in broad strokes, it can be helpful to ask story-related questions. Stories begin and stories end. Between a story’s beginning and end, there is usually some sort of conflict and resolution. Where did we all come from? What is the fundamental problem? What is the solution? Where are we headed? Christianity’s own story provides its answers to these four basic questions in the shape of the history of redemption: creation, fall, redemption, consummation.

Darren Hsiung

Where did we come from? In Douglas Adams’ The Hitchhiker’s Guide to the Galaxy, the Jatravartids of Viltvodle VI believe we were sneezed from the nose of the Great Green Arkleseizure; the end comes with the coming of the Great White Handkerchief. This leaves us with a rather severe antithesis between creator and creation. Or if our origin is from a random interaction of particles, the heat death of the universe or the Big Crunch as our final

Spring 2008 | To An Unknown God 21

destination, we are left with a rather futile and pathetic existence in the grand scheme of things. Our work, our successes, our love are merely relative and on a mindbogglingly insignificant timescale. In the end, there is no difference between the most heroic, self-giving, and praised and the most tyrannical, self-serving, and loathed. Origins and ends (protology and eschatology) imply how things should be. As few would espouse a philosophy of life consistent with the story of a meaningless material universe, is it a surprise that religious belief continues to hold sway on the majority of the human race? Scripture begins with God alone as Creator, forming the heavens and the earth without aid or counsel. Genesis is concerned not with mechanics, but with purpose and place. God is not the creation, nor is the creation God. Other deities might be associated with natural forces such as the sun and the moon, but even before sun and moon were set to rule the day and the night, God said, “Let there be light!” God has neither equal nor adversary. Before him, even the chaos of the primal waters is tame. God is the one who puts the ancient Leviathan on a leash and takes it out for morning strolls. God creates, not emanating parts of himself nor even sneezing, neither by battle nor by begetting. Old Testament scholar Meredith Kline writes, “He does not build with trowel in one hand and sword in the other. There is no need for the sword. More than that, there is no need for the trowel. The builder does not use tools. … The word of his will is his all-effective instrument.” Creation is not a natural necessity of the Creator. We are the result of his sovereign pleasure, on a different plane of existence as he, not autonomous but upheld by the oath of his covenant (cf. Jer. 33:20, 25). In

Scripture finds the problem not in the way we are made, but in our choices which result in what we become. There are those who celebrate the eating of the forbidden fruit as progress, the serpent hailed as the great liberator. But this misses several key points of the story. Humans were already made in God’s image; they were made like God to imitate Him in the ways we were designed to. This implies having true knowledge already (cf. Col. 3:10). The tree is not of mere knowledge, but of the knowledge of good and evil, an idiom that may have more to do with kingly judgment than with brain power (2 Sam. 14:17; 1 Ki. 3:9). At the judgment tree, Adam should have known good and evil after God’s thoughts, naming the serpent not a liberator but a liar, ejecting it from the Garden. Instead, he decided what was good and evil in his own eyes (cf. Judg. 21:25), rebelling against the goodness of the Creator, and becoming like God in a way in which he was never designed to function correctly. Could it be that much strife can be attributed to a humanity not united by a common good, but instead billions of autonomous gods each deciding his or her own right and wrong, accountable to no other? If man is the measure of all things, then no less is evil man the measure of all things. And if our own conflicts were not bad enough, the Christian story tells us that the futility of our labors is also a curse of the Fall, as is the ultimate futility we all must eventually face: death.

What is the solution? Our stories may also suggest a solution or at least a coping mechanism. If ignorance is the fundamental problem, it would seem that education would be the logical solution. If poverty is the problem, then the solution would be the generation and distribution of wealth. We have made ourselves the inherent problem, thus the If we just need self-esteem and an over-abundance of warm, fuzzy feelings, perhaps enough therapy sessions solution must come from outside of us. or the right drugs would do the trick. But haven’t we light of this, it is a good thing to hear that God is un- encountered enough educated criminals, useless milchanging (Mal 3:6). But difference does not entail an lionaire playboys and heiresses, and people just a little antithesis between Creator and creation, and diversity too full of themselves, to question if something more is not the source of disharmony within creation. God is needed? declared his creation to be very good; he made us for a Scripture’s solution to the problem posed by the good purpose. We are no more incomplete in failing Fall is the center of Christian proclamation: Christ to be divine than a pot is in failing to be a potter. Cre- has come; Christ is risen; Christ will come again. Even ation maintains its own integrity by continuing to be this declaration is posed in the form of a story. It is no creation without divinization. Creator continues to be accident that the Apostles’ Creed is concerned neiCreator without naturalization. ther with abstract proposition nor ethical imperatives, but is focused on the persons and work of the Triune What is the fundamental problem? God, centered on the events surrounding the incarnate I had a friend who once told me that she didn’t think Christ: God in the flesh. The Creator became creation; there was something fundamentally out of sync with the Lord of Glory came as a humble baby to reverse the cosmos. When she was on the verge of tears upon the curse of the Fall; the Author inserted Himself into hearing of the U.S. invasion of Afghanistan, I did not his story. More than that, He would bring creation to feel that it was an appropriate time to reopen the ques- its consummate end. Christ is the second Adam, the tion. Perhaps there may be a quibble with the way I had head of a new humanity. He is Israel’s long-expected posed the question, but for a politician of any political hope and consolation. the prophet greater than Moses, stripe, or a student who studies hard only to fail a class, the great high priest in the line of Melchizedek, the or a mother who loses her child, it seems pretty safe to king greater than Solomon, ruling on David’s throne say that not all is as it should be. forever.

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22 To An Unknown God | Spring 2008

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We have made ourselves the inherent problem, thus the solution must come from outside of us. The Christian story gives us no cause to become proud. Neither holier than thou, nor cooler than thou, we gain redemption not by our own performance nor merits, but by the perfect performance and infinite merits of the man Jesus Christ. His love is such that while we were helpless and even hostile to God, Christ died for us on the cross, the righteous for the unrighteous (Rom. 5:6f ). In His resurrection, He is the conqueror over death, the victor over the grave (1 Cor. 15). And in His ascension, we have our flesh in heaven, a pledge to all who trust not in themselves but in Him, that where He is, there we shall be also. Where are we going? During my days of graduate studies in physics, we would occasionally receive phone calls or mail from random people seeking consultation on such projects as faster-than-light communication or warp drive. It is no surprise to find among them people who believe that Star Trek is our future and that the physicist’s purpose is to lead us into that promised land. Those who envision our destiny to be more along the lines of The Day After or the Terminator movies may be more skeptical of this hagiographic view of physicists. Our vision of the future and how we get there shapes our present hopes and labors. Eschatology is immensely significant for the here and now. But the future is more difficult to nail down than the past. Even among Christians, widely varying stories are told concerning the time between the ascension and the second coming of Christ. A more pessimistic view as popularized by the Left Behind series posits an utter antithesis between believer and world, with relief to be found in the rapture or simply dying and going to heaven. Others, such as Anglican bishop N. T. Wright, take a more optimistic stance where the renewal of creation is happening now on earth and Christians labor to help bring this about. Scripture does not seem to fit entirely with either of these versions. A tension seems to exist between, “My kingdom is not of this world” ( John 18:36), and “seek the peace and prosperity of the city to which I have carried you into exile” ( Jer. 29:7). Christians find themselves in the world but not of it ( John 17:14–18), at the juncture between this “present age” and the “age to come” (Gal. 1:4; Eph. 1:21; 1 Tim. 6:19). Pessimism may lead one to think that the world

is going to heck anyway so why bother with the environment or culture? But the story that begins with the goodness of creation and ends with the ultimate renewal of creation (cf. Rom 8:21) counters that sort of thinking, calling on us to engage in all levels of cultural endeavors in display of the goodness and wisdom

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God is infinitely more creative than our wildest imaginations. The sweetest of this life’s pleasures will not compare to the blandest in the next.

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of the Creator. On the other hand, optimism may mistake material successes for the blessings of the age to come, burdening down the faithful who are not so rich or so healthy. It may also tend toward mistaking a particular cultural direction as the only viable Christian option, aligning the faith with a political platform and submerging the gospel of grace under the workload of societal fixes. Daniel gained the respect that earned him the top administrative post of the Persian Empire, not by legislating the Ten Commandments nor by trying to turn Babylon into the New Jerusalem. But it was by his integrity as an able governor, working for the good of the city in a land he did not consider his home, for he continued to pray toward Jerusalem. Like Abraham, he looked for a better country, a city with foundations whose architect and builder is God (Heb. 11:10). While the story of how we get there has many variations, the concluding chapter remains: Christ will come again. This present age is marked by shades of gray. The fixes we concoct prove to be double-edged; one man’s delight is another man’s poison. But the consummate age to come, as Christ ushers in the new heavens and the new earth, will all be revealed in black and white—white in its full spectrum of Technicolor! Some imagine that when all wrongs are made right and all shall be as it ought to be, we will be stuck in a boring, static existence akin to Pleasantville. Nothing could be farther from the Christian hope (or at least this Christian’s hope). We cannot imagine how a world without sin can be any fun because every human attempt at it is a snafu. God is infinitely more creative than our wildest imaginations. The sweetest of this life’s pleasures will not compare to the blandest in the next. Yes, it will be better than sex. There will be a new story to live and to tell in the new creation, just as a new song is sung. And it will be a fantastic story because there among His people will dwell our glorious God.

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Spring 2008 | To An Unknown God 23

Harping on Praise

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After attending the Onething conference hosted by the International House of Prayer in Kansas City, Missouri, a student reflects on Christian praise. James Yoo

P raise the Lord! Praise God in his sanctuary; praise him in his mighty heavens!

Praise him for his mighty deeds; praise him according to his excellent greatness! Praise him with trumpet sound; praise him with lute and harp! Praise him with tambourine and dance; praise him with strings and pipe! Praise him with sounding cymbals; praise him with loud clashing cymbals! Let everything that has breath praise the Lord! Praise the Lord! (Ps. 150, esv).

the ark returned to Jerusalem (2 Samuel 6): how he danced in his underwear because the dwelling place of the Lord had returned to Israel. For us partakers of the new covenant, how much more should we be praising that the dwelling place of God is now the church with her members as “living stones” (Eph. 2:19–22)? What’s lacking in much of contemporary Christian music isn’t musicality, though; it’s depth. Take a look at the average song put out by today’s Christian artists. You won’t look long before you find lots of words about recommitting your heart to God, which is good, but you’d have a harder time finding lyrics about the complex and varied emotions we face as Christians.

When you read this psalm, what do you see? Do you see a call to praise God with all our musical resources Dear refuge of my weary soul, or a model to praise Him with beautiful lyrics? Are we On Thee, when sorrows rise to praise God with emotional enthusiasm or intellecOn Thee, when waves of trouble roll, tual integrity? Ideally, we want both, but realistically, My fainting hope relies we rarely ever do. To Thee I tell each rising grief, Jesus commands us to “love the Lord your God with For Thou alone canst heal all your heart and with all your soul and with all your Thy Word can bring a sweet relief, mind and with all your strength” (Mark 12:30, esv), For every pain I feel but why does it seem we praise God with only our (Anne Steele, “Dear Refuge of My Weary Soul”) hearts or with only our minds? Of the various church services I’ve attended over the years, I’ve yet to find This is a hymn from 1760, but it’s amazing how well it one where the congregation responds wholeheartedly speaks of our dependence on our Savior. How much to the songs and where the lyrics are beautiful (not just more wonderful would our Sunday services be if the passable). It’s almost as though the two scenarios are songs were just as meaningful! mutually exclusive. In 1 Thessalonians 5, Paul exhorts Instead, the songs we sing look like this: us not to “quench the Spirit” but also to “test everything.” Instead, we seem to do one or the other, but can All Day we do both? All Day now The reasons why this division exists are numerous All Day and seemingly unchangeable. After all, most of us don’t I’ll follow You pick out which songs are sung on Sundays. Still, there I don’t care what they say about me has to be something we as worshipers can do. There It’s all right, all right must be something that we can do to bring about a I don’t care what they think about me kind of worship that encompasses the entirety of one’s It’s all right, they’ll get it one day being in worship. Our Lord only deserves the best. (Marty Sampson, “All Day”) Here’s my vision of what great Christian music would look like: songs that have deep lyrics that can Then we repeat until the guitarist’s fingers bleed. Of cover a wide variety of emotions to which the Chris- course, most praise songs don’t have lyrics of such poor tian faith is subject, musicianship that rivals even the quality, but so many come close. best artists and bands of today’s music industry, and Oh, but we’ve come a long way in music in the past congregations that sing and dance like Sunday’s a party. century and half, right? We’ve learned to harness the When I think of praise, I think of King David when power of music to heighten our emotions in worship of

24 To An Unknown God | Spring 2008

Of the various church services I’ve attended over the years, I’ve yet to find one where the congregation responds wholeheartedly to the songs and where the lyrics are beautiful (not just passable). It’s almost as though the two scenarios are mutually exclusive.

God. The question is this: are we doing it the right way? restricting some instruments from being played altoMusic’s a powerful tool, and using it to reinforce one’s gether. convictions isn’t wrong. A problem arises when we, in Let’s recall Peter’s words: “Though you have not our efforts to see the visible power of the Holy Spirit, seen [ Jesus], you love him. Though you do not now use music to fabricate an encounter with this Person see him, you believe in him and rejoice with joy that is of the Trinity, as many churches seem to do these days. inexpressible and filled with glory, obtaining the outThis approach to music, however, is not just risky, but come of your faith, the salvation of your souls” (1 Pet. it’s potentially damaging. D. Martyn Lloyd-Jones re- 1:8, esv).Why can’t we have this joy in our worship? minds us that “we call the Holy Spirit the ‘holy’ Spirit Why does it seem that sometimes we’re just chanting in order to show what he is in contrast with certain and not really singing? I don’t know if this problem is other spirits, evil spirits, headed up by the devil, who, something that leaders of a church can change directas the apostle reminds the Corinthians, is able ‘to trans- ly; it’s something that must be confronted within the form himself into an angel of light’ in order to deceive hearts of us, the members. God’s people” (from The Gifts and Baptism of the Holy Here’s a challenge, then, to you: test the way you Spirit). Praying for the Holy Spirit and then creating a worship. Make absolutely certain that God is the focus musical scene that heightens the emotions to look like of worship and not the pursuit of a feel-good experithe Spirit is dangerous. It would be a sad thing indeed ence, but also make sure that your academic or theoif a Christian with a timid or melancholy disposition logical prowess doesn’t hinder you from giving Him were to question his or her salvation for not “feeling your whole being in worship. It’s a challenge that I the Spirit” during worship. struggle with every day, and perhaps it’s a struggle that What about the churches that focus less on the mu- the church will face until the end of this creation: the sic? What about the churches that sing songs with in- struggle to worship God in our praise with all we have. tellectual depth but seem to lack in emotional fervor? Let’s keep at it, though. Let’s The tragedy of many churches like these is that there’s a great—perhaps too great—focus on the intellectual Praise God with trumpet sound; knowledge of God. Lost is the Hebrew meaning of the praise him with the electric guitar! word “knowledge,” and instead we’ve become familiar Praise him with snare and bass drum; with the Greek meaning. Whereas the former suggests praise him with bass and keyboard! a holistic understanding of God, the latter deals priPraise him with crash and high-hat; marily with facts, evidences, and logic that lead to unpraise him with loud clashing cymbals! derstanding of God. In fear of offending God in proper Let everything that has breath praise the Lord! worship as laid down in the Bible, we tend to discourPraise the Lord! age too much enthusiasm, sometimes to the point of

Spring 2008 | To An Unknown God 25

Unknown Sounds

culture

Our reviewer’s pick of recent releases from slightly off-the-beaten-path bands with a message.

Elizabeth Segran

Anberlin • Cities / Lost Songs (2007) 

Anberlin is one of the best-kept secrets of the alternative rock scene. The band, made up of four Florida natives, signed with Tooth and Nail records in 2002 and has since produced three albums as well as a B-side mix. Anberlin’s music is a distinct blend of intense, unrelenting rock beats and winsome melodies. The frontman, Stephen Christian, delivers thoughtful lyrics with a voice that rings both clear and tender. While Christian’s voice is best showcased in studio recorded albums, Anberlin is fantastic live, illuminating the stage with kinetic energy. Their sound has gradually matured over the years, both lyrically and musically. Their 2007 EP, Cities, is a triumph on many counts. The album consistently satisfies the listener with songs that are both varied and coherent. The lyrics engage with difficult issues. “Dismantle.Repair.” and “(*Fin)” describe the darkest moments in relationships, when despair seems to overwhelm. (“I am the patron saint of lost causes.”) But the band is anything but bleak. Other songs, such as “Unwinding Cable Car,” inspire hope that love can save – “This is the correlation of salvation and love/ Don’t drop your arms / I’ll guide your heart/ With quiet words I’ll lead you in.” The punchy lead single “Godspeed” asserts that the drug-infused rock lifestyle is neither glamorous nor inevitable. It is obvious from the first listen that this is not your average post-emo alt-rock band. Their latest offering is a B-side album entitled Lost Songs that will appeal mostly to fans. On it, they present some of their best material in acoustic form as well as some rarities that never made it to their other albums (although songs as beautiful as “The Haunting” and “Uncanny” clearly deserved to be). They also do several covers of their favorite songs by artists as disparate as The Smiths and Bob Dylan. Anberlin is definitely a band to look out for.

Mute Math • Mute Math (2007) 

It is difficult to categorize the music that Mute Math makes. It is reminiscent of several musical genres – electronica, jazz, rock – but it is also unlike anything else out there. The four band members, hailing from New Orleans, have managed to create a lucid, original sound from their scattered influences. Mute Math is one of few truly experimental bands to emerge from the messy soup of alternative rock in a while. As musicians, they are frightfully dexterous. The drummer, Darren King, performs most of the album to syncopated beats, at intense speed. While each instrument gets equal emphasis in the songs, the outcome is remarkably harmonious. Their self-titled full EP burst into the scene in 2007, surprising listeners with raw sounds and unexpected lyrics. Many of the songs seem to deal with abstract ideas, reflected in their titles. For instance, “Chaos” and “Control” are musical meditations on these contrasting concepts. “Stare At The Sun” describes the futility of overdrawn intellectual arguments that don’t get anywhere. There are few love songs on this album and even these describe a love that seems rather ethereal: in “You Are Mine,“ Paul Meanie, the lead vocalist, sings, “There are objects of affection/ That can mesmerize the soul/ There is always one addiction/ That just cannot be controlled/ You are mine.” Mute Math has made a concerted effort to let their faith come through in their work, but to modulate their message with nuance and subtlety. The band is currently embroiled in a widely publicized legal battle with their previous label, Warner Music, because they refused to be marketed as a Christian band. Although this would have boosted sales, Mute Math believed this would be misrepresenting and pigeonholing their music. As a result, they have taken the more difficult route of signing with a smaller indie label, Teleprompt Records. This is an important step for Christian musicians who believe that music should be allowed to exist in its complexity, rather than be segregated along religious lines.

26 To An Unknown God | Spring 2008

The Face of Competition

culture

College football and basketball games can elicit intense emotional reactions, even hatred. Christian fans ought to be thoughtful about their actions.

or four years, I have been a member of the really do involve life or death. Players are taught to hate Cal Band, which means that in addition to play- their opponents and to stop them by any means necesing at numerous sporting events in Berkeley, I sary, an attitude that often results in demoralizing trash also had the opportunity to travel with the universi- talk or unnecessary physical injury. With this polarizing ty’s basketball and football teams around the country. rhetoric, we cease to view other individuals as human These opportunities have mostly been safe and enjoy- beings, and instead look away from their humanity to able, but as a member of an opposing fan base, I have the color of their shirt or the hat that they’re wearing. also been vulnerable to the harsh treatment of the oc- The game becomes the only thing that matters. casional extreme fan. I have had to endure coins and As always, we should try to see our games through bottles thrown at me as well as verbal abuse, and I have God’s eyes. I imagine that Heaven’s view of a rivalry even heard of fellow Bear fans, women and children, game is different from our own, even beautiful, bemoved to angry tears and oaths never to return because cause thousands of the Creator’s sons and daughters are of the way they were treated at another stadium. brought together for a mutual purpose. Immediately, This is not to say that our own fans act differently. the game becomes a conversation starter, an opporSome of the quietest people I know can become un- tunity to share community and encouragement, and predictable as the fortune of the Bears ebbs and flows. allows tens of thousands of people from different backTypically, I am quiet, even shy, but getting into a sport- grounds to engage with each other. I doubt that God is ing event can lead me to spirited yelling and screaming. wearing any sort of athletic apparel to show partiality If the game has been frustrating or emotional, the most to one side or another when he witnesses this. inconsequential negative play can immediately bring As fans or associates of fans, we need to remember on a “boo” or a comment about a particular player’s that our brothers and sisters are just like us, that teams personal hygiene, mother, etc. are only artificial constructs intended for play, not for I don’t believe that we would even dream to act war. Athletes, at the deepest level, are all created equal, this way in our workplaces or lecture halls, mocking and the games they play merely allow them to showcase our boss when he makes a bad decision or waving our the talents with which God has gifted them. The next jacket in a classmate’s face after a correct answer. Why, time we witness a sporting event, no matter who’s playthen, do we feel that it’s permissible, even necessary, to ing, no matter what implications it may carry for our act like children or criminals in the name of sport? school, we should remember the words of Abraham A lot of our actions result from a tendency to “go Lincoln, who said, “My concern is not whether God is with the flow,” an impulse that often covers up our in- on our side; my greatest concern is to be on God’s side, dividualism and the ability to make our own decisions. for God is always right.” And God simply delights in We feel that we will be ridiculed for not joining in with his children enjoying his gifts, no matter where those the abuse of other fans. So, because thousands of other children are from or who they support. people are approaching the game like this, we forget Team spirit can so often bring together complete our own values and quickly join in, without giving strangers who find themselves wearing the same colors, much thought to what we are doing. over athletic talent that is meant to inspire, entertain, In some ways, we may believe that our fate or our and ultimately bless. Yet we must be conscious of our fame hinge on the outcome of a particular game. If we hearts and minds when we are engaged in activities as support a team because we like certain athletes’ style of overwhelming as sporting events, whether we are specplay, or grew up watching them, or lived and worked tators or participants. So often we use the goodness with them (as can be the case in college sports), we are that sports produce to justify extreme behavior toward quick to be passionate about their play, because the way others, an approach that runs directly contrary to the people see them is the way that people see us. We do second commandment. If we hate our brother, we renot want to be identified with the athlete or team that ject what God has made, and we do not model the love did not perform when it mattered the most. he demonstrated through Jesus, a compassionate and Much of our confusion also seems to stem from the merciful son who embraces everyone, no matter which depiction of sporting events as battles or wars, which side they’re on.

Benjamin Smith

Spring 2008 | To An Unknown God 27

Fear at the 7-11

culture

Consumer culture: what’s a Christian to do? When we’re surrounded by cupcakes at the 7-11, it’s easy to forget that God has something better in store for us.

Whitney Moret

1 Max Weber, The Protestant Ethic and the Spirit of Capitalism. (Chicago: Routledge, 2001).

2 Global Issues. “Trade Related Issues.” http://www.globalissues. org/TradeRelated/ Consumption.asp. (Accessed Dec 14, 2007).

3 Ibid.

28 To An Unknown God | Spring 2008

magine your favorite dessert. Cookies, ice The trick with consumer culture, though, is that the incream, a big, gooey brownie. Stop salivating, this ternal and external pressures to buy are so strong and so is serious. All right, what’s your next thought? omnipresent that we let “stuff ” become the meaning of Chances are you’re thinking more about your grum- life without even knowing it. bling stomach than your waistline. Junk food is tricky The great social scientist Max Weber traced the like that—something we all know is bad, but can never origins of modern capitalism back to the Reformaseem to separate from the pleasure of indulgence. tion.1 Protestantism changed the way people looked Consumerism is a more pervasive, equally contra- at the world both spiritually and economically. Weber dictory, and undoubtedly more covert vice. It’s not concludes that Calvinists, influenced by the doctrine something most of us would advertise in our Face- of predestination, held that their actions had no sway book profiles (“Activities: consumerism”?). Nonethe- over God, who had already assigned everyone an afless, it represents a value so deeply embedded within terlife. Life was scary for Calvinists, who were unsure our culture and daily life that many of us don’t recog- of their salvation, says Weber. So, in order to reassure nize its ubiquity or its consequences at all. Even when themselves, Calvinists started acting as if they were our jeans get too tight, it’s hard to connect ice cream saved. One way to do this was to obey God’s command with anything short of cold, creamy goodness. We’ve to work hard in a vocational calling. And Calvinists bereached a point, however, where we are not only no came an austere, money-hoarding, and hard-working longer able to fit into our jeans, but we can’t even see folk whose devotion was so serious that it became the the scale beneath our bellies. only attitude powerful enough to dissolve traditional We often define consumerism as cultivating an ex- capitalism into the endlessly expanding and tirelessly cessive desire to own and purchase what we in the biz revolutionizing power of modern capitalism. Weber’s call “stuff.” Consumerism implies much more than that, idea of the Protestant Ethic, then, was not built on though. Serving as a motivation to work, a means for faith: it was built on fear. enjoying life, or even a technique for finding meaning Well, what’s so fearsome about a little extra ice in life, consumerism is an organizing principle for daily cream? The ice cream itself isn’t so scary, but it takes an activity. Its focus is self, and its results are antithetical awful lot of work to earn enough to purchase an endto Christianity. less supply, and scarier still is the stomach ache that folYou see, ice cream is great, but after a few scoops, lows. A bbc documentary called Shopology associates most of us get full and call it quits. That’s normal satis- higher levels of stress with more extravagant spending faction. Consumerism, however, is a bit more like glut- habits.2 Pressure to show off personal status in an inditony. It is endless dissatisfaction, an eternal cycle of new vidualist society and the instinct to “keep up with the wants that become new needs. Political scientist Benja- Joneses” make consumerism itself a “need” that results min Barber defines the very basis of consumer capital- in higher levels of debt and increased pressures on indiism according to the creation of “false needs.” viduals to work more. Capitalism’s demand for innovaWho’s to say our needs are “false,” though? It is not tion and efficiency has given us the opportunity today my intention to create a paradigm for appropriate and to purchase higher quality goods at cheaper prices than inappropriate spending. I would like instead to look at ever before. After meeting our needs, we should have the focus of and intent behind consumerist habits. money lying around all over the place, right? Why, First, ours is an economy based on consumer capi- then, does the average American work an entire month talism. The acquisition of stuff implies several things: longer per year than in the 1970s? Isn’t our stuff supit can be a source of immediate pleasure, like that ice posed to make our lives easier? cream we stuffed ourselves with; it can be a source of Another documentary on the same subject, called status or self-expression; and it can even be a source of Spend Spend Spend,3 claims that America’s rampant meaning in life. workaholism is partly to blame for decreasing levels Hold on, now. We all know that stuff isn’t a very of happiness, which are said to have peaked in the late good source of meaning, and Christians know that the 1950s. Professor Schor, a psychologist interviewed for one and only true meaning of life is Christ Himself. the documentary, links increased concern with mate-

rial gain, even among the wealthy, with depression and investigate what it is we stand behind, because every low self-esteem. It seems that no matter how much we dollar spent is a stand made. acquire, it’s never enough. After a time, when we grow Where are we putting our hope? Those of us still bored with our possessions, we must purchase more in school understand the pressures of devising a plan “stuff ” to replace them. The more we buy, the more we for the future and how muddled we can feel navigathave to work. Adding a little more momentum to this ing through possible trajectories for our lives. There is vicious cycle, Schor points out that such hard work clarity in at least one respect, however: we hope to find encourages us to do “compensatory shopping” used to success in school to find success in a secure and wellmake up for recreation time lost to extra hours in the paying job. We hope to be financially independent and workplace. comfortable, and this is a guiding principle as we make So we have a system where we feel as though choices about how we want to invest ourselves. And we “need” to work extra in order to pay for the stuff how we invest ourselves is based on a central concern we “need.” Those pesky Joneses keep getting new cars for money and hope for a financial return. and better quality sound systems for their plasma TVs. Like Weber’s Calvinists, we’re afraid of that. We’re A change in focus, shifting from monetary to spiritual afraid that the Joneses will be better than us. Acquisiinvestment based on full reliance on and constant obedience tion becomes a symbol of status, a way to express our personal worth. After all, it’s embarrassing to be “out of to Christ, will result in a spiritual return, but will cost us all sense style.” There are lots of negative associations with that of control. Allowing Christ to be at the center of all expenditure, hated state: poverty, and by extension, laziness and lack of personal or professional merit. Our stuff says a lot and all actions, is expensive. about us, whether we intend it to or not. One scholar, Professor Paula Cooey, calls this This is simply the wrong focus, born again out of phenomenon a process of “identifying up” in an indi- fear for our own financial security. A change in focus, vidualist society, where financial standing is attributed shifting from monetary to spiritual investment based to personal merit and expressed in acquisition.4 The on full reliance on and constant obedience to Christ, 4 Paula M. Cooey, “Christian need to defend our sense of self-worth feeds greed, will result in a spiritual return, but will cost us all sense Perspectives on OvercomGreed in a Consumerand “identifying up” prevents us from “identifying out, of control. Allowing Christ to be at the center of all ing istic Society: Buying Fear across, and down.” We’re embarrassed to be lumped expenditure, and all actions, is expensive. Giving up as Collusion with Greed with those who seem less worthy. It’s hard to associate money is hard, but giving up control is harder. In The versus an Economy of Grace.” Macalester College Buddhistwith prostitutes and tax-collectors or kids who wear Weight of Glory, C.S. Lewis reminds us, however, that: Christian Studies 24.1 (2004) fannypacks. It’s hard to be the hands of Christ. 39-46. In 1 Timothy 6:17, Paul says: He claims all, because He is love and must bless. He cannot bless us unless He has us. When we try Command those who are rich in this present to keep within us an area that is our own, we try world not to be arrogant nor to put their hope to keep an area of death. Therefore, in love, He in wealth, which is so uncertain, but to put their claims all. There’s no bargaining with Him.6 6 C.S. Lewis, The Weight of Glory. (New York: Harper Colhope in God, who richly provides us with everything for our enjoyment. Unless we allow God to claim our spending, our value lins, 2001), 190. system belongs to Consumerism instead of Christ. The And don’t deny it; in this global economy, you and I economic jargon of consumer capitalism presents a rank among the very wealthiest. Citing the 1998 UN value-free, autonomous, technocratic domain divorced Human Development Report, Globalissues.org makes from moral or religious language. In other words, we the startling observation that, “globally, the 20 percent relegate religion and morality to a separate realm from of the world’s people in the highest-income countries economics, even the kind of economics of day-to-day account for 86 percent of total private consumption expenditures and long-term financial goals. Because of expenditures—the poorest 20 percent a minuscule 1.3 this distinction and our distance from the global conpercent.”5 This introduces another important dimen- sequences of our consumption, it’s easy for us to forget 5 Global Issues. “Trade sion of consumption: its effects on others. that economic activity is as deeply embedded in the Related Issues.” There are differing views among both Christians moral universe as any other activity. And its effects are and non-Christians regarding the validity and efficacy momentous. It’s time to give our consumption back to of capitalism in general. I am not using this article to God. advocate for either stance. Instead, I hope to encourOne theologian, John Cobb, considers the centralage Christians to look at their own spending habits and ity of economic values in our daily lives a more destrucre-evaluate their priorities. Nothing we buy has not tive phenomenon than consumerism per se. He calls passed through the hands of another, and the material this centrality “economism,” the “first truly successful 7 John Cobb, “Consumerism, consequences of each purchase have global significance. world religion.”7 This is a religion based on fear and a Economism, and Christian ” Religion Online. Each purchase is a choice and an investment in some- substitute for true meaning in life, putting pressure on Faith. http://www.religion-online. thing: a system, a company, a worker responsible for debt-ridden families and encouraging self-serving fri- org. (Accessed whatever it is you buy. I think it’s our responsibility to volity. According to unicef, 1.3 billion people in the December 16, 2007).

“

”

Spring 2008 | To An Unknown God 29

According to unicef, 1.3 billion people in the world are living on less than a dollar a day. Meanwhile, 800 million suffer from hunger and malnutrition.

8 Ronald Sider, Rich Christians in an Age of Hunger. (New York: Thomas Nelson, 1997).

world are living on less than a dollar a day. Meanwhile, sures in heaven. … For where your treasure is, 800 million suffer from hunger and malnutrition. Is it there your heart will be also. … No one can serve really the Joneses we should be worrying about? two masters… You cannot serve God and mamHeroic non-profits around the world are addressing mon. (Matt. 6:19–24) these problems and making real differences, but most can hardly boast an abundance of funds. Ronald Sider, Maybe you want to give up that double-scoop cone to author of Rich Christians in an Age of Hunger, insists put an extra couple bucks in the church offering, or that it is a Christian’s duty to be nothing short of gen- you take the time to research the business practices of erous.8 He proposes a “graduated tithe,” suggesting that your favorite brands, or you pray hard and really conthe Old Testament stipulation to offer 10 percent of sider how much God is calling you to commit. Giving one’s income should be the minimum a Christian gives. consumption back to Christ means making spending The tithe is “graduated” when a person offers a larger another means of service. It means observing every acpercentage as her income grows past a predetermined tivity to God through constant prayer and dedicated level of needed income, constantly offering more and listening. It means consulting the recipe book and constantly yielding more to Christ. It’s not just about dedicating every meal, even dessert, back to the Masmoney. It’s about offering what our money represents ter Chef, trusting Him to give us the right recipes. It to us: comfort, time and energy at work, status by the takes time, money, and energy to cook gourmet, and standards of our friends and colleagues. It’s about rec- sometimes the food doesn’t smell that good when it’s ognizing the needs of billions of people whom God cooking. The recipes call for us to share, often making loves just as much as He loves us and giving back to our portions smaller. But have some confidence in the God what He let us borrow. Chef. He knows what He’s doing, and His recipes are When we’re in the middle of the 7–11, it’s easy to more satisfying than we can imagine. forget we have the option to eat, and share, gourmet cuisine. Luckily, we have a Master Chef showing us exactly how to combine the right ingredients, and His very fine book of recipes. Just look at this one: Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves trea-

30 To An Unknown God | Spring 2008

Christ in an Age of Consumerism

culture

With all the Bible has to say about money, it seems that as consumers, Christians face a range of ethical questions. But do we actually address them?

he current age of mass consumption stirs up interesting questions for followers of Christ. One only needs to take a brief look on campus to see the culture of consumption that is so pervasive. Students sport iPods, designer bags, and stylish clothes all around. Even the less trendy among us understand the value of these things—although we may not appreciate or desire them. We are living in a culture where our patterns of consumption are, by and large, no longer based on necessity but on desire. We don’t buy because we need to, but just because we can. Followers of Christ must understand how to engage with this culture, and perhaps how to interface with it in a way that brings positive change into the world. There is no denying the fact that our culture of consumption has a dramatic worldwide effect. Americans consume an amount of the Earth’s natural resources disproportionate to our population base. Our collective greed for water, food, industrial raw materials, and consumer goods vastly outstrips that of other nations. Furthermore, this mass consumption can be linked with human rights violations around the world. A desire for lower prices leads to a drive for decreased production costs. A demand for lowered production costs may lead to personal costs for the workers who produce the good. Children being forced to work to produce sweatpants, hazardous working conditions for farm laborers, and unfair compensation for crop growers are all products, at least in part, of this gargantuan desire for more stuff. One response to this situation is to separate ourselves from the consumerist society. Proponents of this view see a clear mandate from the story of the rich young ruler in Luke 18. They are inspired to give up all their possessions to the poor and live a life of poverty. Such an approach may well be considered daring and noble. By purging oneself of material things, one would potentially be more attuned to spiritual things. Yet the validity of this approach is not totally beyond question. Jesus did not indicate that money in itself is evil. If such were the case, then he would not have had any means to support his ministry. Furthermore, in the parable of the shrewd manager in Luke 16, Jesus exhorts his disciples to use their worldly wealth prudently and to be good stewards of it. Another approach is to adopt the model of mass consumption for the sake of God’s glory. There is now

a formidable market for Christian consumer goods. Some of them do provide a valid service—such as Christian books, which provide commentaries on the Bible or specialized discussions of certain topics. Others seem to be focused more on promoting Christian values—such as photo frames with engravings of Bible verses. The connection between some of these goods and Christ seems a little spurious: Christian mints or cellophane goody bags? A major concern is that, by participating in this alternate market, Christian producers, merchants, and consumers are simply attaching themselves to the culture of consumption. Furthermore, producers of Christian goods do not always make efforts to ensure that their products are not harmful to the environment or even to other people. A sweatshirt boldly proclaiming Jesus’ love that was made by child hands in Thailand or was responsible for the degradation of a river in China seems rather self-contradictory. James puts this point very clearly (5:4–6): “Look! The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter. You have condemned and murdered innocent men, who were not opposing you.” James was writing to the rich oppressors of his day, who were mistreating their workers and field hands. Most of us own no fields and have no workers of our own. Yet this verse applies to us too. How many of us, if we knew that the landowners from whom we were purchasing our goods were mistreating their workers, would continue to support them by buying from them? Would we not also be culpable in the mistreatment of these workers? In the contemporary situation we may not know the landowners’ workers personally, yet there is still a mandate to treat them well. If we know for a fact that a company’s business practices are harmful to its workers, we have a responsibility as consumers to make the right decision. We have the power, as consumers, to make choices and vote, as it were, with our purchases. Unfortunately, I don’t have all the answers about these questions. I don’t buy organic food all the time; I don’t purchase only fair-trade clothing or coffee. There’s still a balance between what is right and what is “practical.” As Christians, though, we should take some time to consider the effects of our actions as consumers.

Joel Kim

Spring 2008 | To An Unknown God 31

Rethinking Environmentalism

culture

Christians are too quick to dismiss environmentalists. The Bible calls us to care for the earth, and we can actually learn much from Berkeley. Brian Zimmer

God and Creation It must be understood that all things belong to the Lord. In Psalm 24:1 we see that, “the earth is the Lord’s, and everything in it,” and in Psalm 50:7–12 God tells us, “the world is mine, and all that is in it.” Through Paul’s writing the point is reiterated that “all things were created by him and for him” (Col. 1:16). With the realization that the resources of the earth do not actually belong to us, it should be in a different light that we begin to approach what might be acceptable actions Common Christian Misconceptions with regard to the environment. There is a dangerous temptation for Christians to misAt each stage of creation, God noted the goodness judge the way secular environmentalists advocate for of it. Seven times the phrase, “And God saw that it was the environment and simply write their concern off as good” is repeated. God’s covenant after the flood inpagan and contrary to worshiping the one true God. cluded all of creation (Gen. 9:8–17). In the Psalm we A very common interpretation of Genesis 1:28 (“…fill see a beautiful portrayal of God caring for his creation the earth and subdue it…”) is that we have complete (Ps. 104:10–30). In Matthew we see that God watches ownership over the environment and may use it to over Creation, not letting the smallest of its members whatever extent we deem necessary to ensure the ad- die apart from his will. (Matt. 6:26; 10:29). He created vancement of humanity. Some even argue that, since the Sabbath for animals and the land as well as humans God will create a new heaven and earth after the end (Exod. 23:12; Lev. 25:4–5). He states that righteous times, we do not need to take any precautionary mea- men are kind to their animals, while wicked men are sures to protect the environment. cruel to them (Prov. 12:10). Even after the Fall, Creation continued to be a tesCalled to be Caretakers tament to the glory of God (Ps. 19:1–4; 96:11–13) and I would like to propose that our role as Christians must a way that God reveals himself to man (Rom. 1:20–23). be strictly interpreted as being stewards of Creation. However, the more we foul our skies, the less people Very shortly after the verse granting men dominion will see God in the heavens. The fewer trees we leave over Creation, we see in Genesis 2:15 that “the Lord standing, the fewer there will be to sing for joy before the Lord. I contend that by destroying Creation we God placed us in the world to rule over, but also to take good are actively going against God’s will, in that we are removing a path through which He willed people to find care of, what belongs to Him. We are tenants in God’s “house.” Him. When you are responsible for someone’s house, you make sure God desires all of creation to be redeemed and brought back into a right state with him. Jesus shed his to take care of it and keep it as pristine as possible. blood not only for us, but for all things in the Earth. God took the man and put him in the Garden of Eden Even as we work toward our redemption, creation also to work it and take care of it.” God placed us in the longs to share in this redemption. This image is powerworld to rule over, but also to take good care of, what fully portrayed in Romans 8:19–23: belongs to him. We are like tenants in God’s “house.” When you are responsible for someone’s house, you The creation waits in eager expectation for the make sure to take care of what’s inside and keep it as sons of God to be revealed. For the creation was pristine as possible. The owners of the house may grant subjected to frustration, not by its own choice, but you the right to eat their food and to make use of their by the will of the one who subjected it, in hope resources, but you would not try to take anything that that the creation itself will be liberated from its belongs to them and use it for your own gain. We need bondage to decay and brought into the glorious to remember that it’s not about us: it’s about God. freedom of the children of God. We know that the

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32 To An Unknown God | Spring 2008

odern-day hippies have lived in the trees in Cal’s Memorial Oak Grove for over a year now. Walking down the street, I am informed by messages in chalk that “Cars melt Earth,” and commanded by vandalized traffic signs to, “stop driving.” What can Christians learn from this bastion of liberalism, so frequently referred to as “Berzerkley”? Perhaps a bit more than a lot of Christians would tend to think.

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whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies. We should not see ourselves as being so separate from the rest of Creation. This passage points out our relationship with it: together we groan for redemption, and together we will be redeemed.

are two different theologies present in the Genesis account: one of dominion and one of servanthood. However, these are really just two sides of the same coin. How often do we preach the value of being a “servantleader”? The face of the dominion theology has had hegemony in our culture for far too long. It is time for the servanthood aspect of the theology found in Genesis to be reemphasized to give us a new sense of humility and responsibility toward Creation.

Christian Environmentalism in Practice Godly Dominion There are many things that we can do to help the enGod has given us dominion over Creation (Gen. 1:28). vironment. Here’s just a few things to get you started: What constitutes godly dominion? Let us look at the encourage environment-based service projects in your Hebrew words for dominion (radah) and subdue (ka- congregation, use energy efficient bulbs, turn off elecbash).1 Dominion (radah) does place humans hierar- tronics when they’re not in use, watch water consump- 1 Answering Genesis, “Earth chically above the rest of Creation; it gives us the right tion, use reusable, eco-friendly grocery store bags, and Day: Is Christianity to blame environment problems,” to govern it. However, the verb does not in itself tell us take your time while eating and enjoy food. For a more for http://www.answersingenthe manner in which we should govern. Some of the extensive list of actions you can take, visit Creation esis.org/docs2002/0320_ ways in which the term is used are a master ruling his Care’s website as a starting point. Perhaps consider earth_day.asp; Theodore house (Lev. 25:43), Solomon’s officers commanding even joining a group like Greenpeace (or others) so Hiebert, “Rethinking DoTheology,” Direction their soldiers (1 Kings 5:16), and Israel’s being ruled that you can stay abreast of what is going on and be minion 25 no. 2 (1996), http://www. over by its enemies (Lev. 26:17). While the kind of rul- informed of opportunities to actively help the environ- directionjournal.org. ing done over Israel’s enemies is harsh and often goes ment. In this way you can facilitate your ability to write along with destruction, the master is encouraged not to your congresspeople and inform them of the issues to rule his household ruthlessly. Kabash can often be that matter to you. much harsher than radah, as it translates to “to tread Many people, especially in Berkeley, are very sensidown;” hence, negatively, to disregard; positively, to tive about the environment. On the whole they care a conquer, subjugate, violate – bring into bondage, force, lot about Creation, and oftentimes hold the opinion keep under, subdue, bring into subjection.”2 The ways that Christians do not. We should embrace this as an 2 Online Parallel Bible, in which kabash is used include destroying enemy ter- opportunity to reconcile an image that has been preva- “Micah 7:19 Lexicon,” http:// ritory (Num. 32:22, 29), making slaves out of people lent for too long and as an opportunity to reach out to lexicon.scripturetext.com/ michah/7-19.htm. against God’s will ( Jer. 34:11, 16), and rape (Esther 7:8; people by showing them the love of Christ through the Neh. 5:5). However, in Micah 7:19, God’s compassion ways that we love His Creation! Through doing this we causes him to “tread under foot” (kabash) our sins. To can spark many conversations that will give us the opreally understand what these words might mean, we portunity to share Him with many new people. need to look at both the historical and biblical context in which they occur. What We Can Learn From Berkeley Historically, we must consider what the authors Berkeley has done a much better job cultivating a spirit most likely intended in their choice of language and of conservation and stewardship in its community than what the people who received the text would be likely to interpret it as saying. Working the land and producBerkeley has done a much better job cultivating a spirit of ing crops was very hard and subject to many potential conservation and stewardship than we Christians. causes of failure. Men were essentially powerless before the forces of nature. In this respect, the relationship we as Christians generally have in ours. We would do between man and nature can be viewed as quite adver- well to follow their example in caring for the planet and sarial. The ancient Hebrews had nothing close to the standing up against those who would destroy it. Their technology that we have today, and with this in mind, love of Creation, however, may go a bit too far toward it is hard to imagine these words signifying anything idolatry, of which we should be cautious ourselves (Exod. close to the kind of control of which our industrialized 20:3–5; Rom. 1:25). There are many people in our lives society is now capable. with great intentions whose focus needs to be shifted Genesis 2:15 and Genesis 3:23 also shed light on how from the Creation to the Creator. In any case, we should to interpret the meaning of dominion and subduing. be partnering with those in our community to mutuBoth verses, in describing the way in which man works ally strengthen our ability to preserve God’s Creation. the ground, use the Hebrew word avad, which means The world is watching Christians and evaluating “to serve.” The same word is used to describe how slaves whether our actions align with the image of the God serve their masters (Gen. 12:16), and how humans serve we worship. All of us must be diligent in determining God (Exod. 4:23). This seems to imply that our role is our true relationship with the environment and ensurthat of a servant tending to the land God placed us in. ing that it aligns with God’s will. This analysis can sometimes lead to the belief that there

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Spring 2008 | To An Unknown God 33

Voting in Love

culture

Is the Bible relevant to modern politics? What is the “Christian way” to vote? Is there one? Kylan Schroeder

1:27). We would, perhaps, prove to those watching that we aren’t seeking the favor of men but the approval of God, Who alone promises to repay those favoring the poor and helpless (Luke 14:12–14). National elections and their high-profile candidates make bigger, louder headlines, but local referendums and offices—the ones I rarely bother to research, thinking that I will be here for only a few more years and thus won’t have to live with the consequences—have more direct and lasting effects on our neighborhoods. Where education standards set by the federal government often take a few years to trickle down, a county or district education bill could decisively change the atmosphere, leading to either more art and music programs or fewer open campuses. There is a growing movement towards eating “locally grown” food as people reevaluate the importance of their neighborhood community, so maybe we who are led by the Spirit should ask Him to give us greater wisdom for stewardship of our homegrown political scene. Unlike many commentators these days, I do not think that a commitment to Christ leads His followers into a specific political affiliation. After all, no one party or individual outside Jesus fully represents His will for Berkeley or America, just as even Israel’s best kings sinned against His will at times. Indeed, is it not better that His people obey Him everywhere so that He If Jesus is Lord of our hearts, we will, by His strength, seek is most fully represented to the world? Sometimes this may mean carefully following an unbeliever, as when the good of those around us. Taking advantage of the chances God chose to work through the Persian king Cyrus we have to influence those in power is one important channel in rebuilding Jerusalem’s temple (2 Chron. 36:22–23; Isa. 45:1–5). Shared faith is not a requirement in order of blessing in our society. to run for office, especially in our secular system, and are no limitations about the type of political system or those who say “Lord, Lord” must be tested: “He who the ruler’s character, as our Lord is Lord in all places says he abides in Him ought himself also to walk just as and at all times. Even more than obeying our leaders, He walked” (1 John 2:6). we are commanded to be concerned for their welfare Ultimately, we must seek to love others and let Jeand bring them before God in prayer for their sake and sus rule over our convictions in every area, for after all ours (1 Tim. 2:1–2). the ballots are cast He has the final say: “Blessed be the This is, in short, another way of loving our neigh- name of God forever and ever, for wisdom and might bors, whether they are elected to authority over us, vot- are His. And He changes the times and the seasons; He ing in the stall next to us, or at home not exercising their removes kings and raises up kings; He gives wisdom to right to choose. If Jesus is Lord of our hearts, we will, the wise and knowledge to those who have understandby His strength, seek the good of those around us. Tak- ing” (Dan. 2:20–21). ing advantage of the chances we have to influence those in power is one important channel of blessing in our society. Imagine, for example, what would happen if local Christians united in using our votes to provide the best possible care for orphans and the elderly ( James

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34 To An Unknown God | Spring 2008

f we understand from Scripture that “it is better to trust in the Lord than to put confidence in princes” (Ps. 118:9), how are we to act in our present system with the responsibility of choosing our own representatives? After all, the Bible was written in times when issues were decided by kings on thrones, not a ballot box down at the ywca on Bancroft. Thankfully, our Creator and everlasting Savior has not left us without direction here, and I think His guidelines for political participation are as worthy of our attention as the booklets crammed into our mailboxes. As Christians, we are charged to “render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” (Matt. 22:21). Jesus was addressing the specific issue of paying taxes, but His answer compels us to yield not only to our earthly leaders but also to our heavenly Father (Matt. 5:42). Perhaps obedience to the former is a key part of service to the latter, as all areas of life belong to Him alone. Paul, also inspired by the Holy Spirit, said the same things: “Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. … Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor” (Rom. 13:1, 7). Note that there

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"Neither can every piece of the building be of one form; nay rather the perfection consists in this, that out of many moderate varieties and brotherly dissimilitudes that are not vastly disproportional, arises the goodly and the graceful symmetry that commends the whole pile and structure." â&#x20AC;&#x201D;John Milton

Moffitt Library, 2006

unknowngodjournal.com