Wednesday, December 6, 2017

Driving in Kenya - What I’m Not Missing

The road I live on.  To their credit, the government has paved it since I took this picture.

I have just spent many long hours driving on American highways after a several year absence.  Some of the trips I have made recently include traveling from Crozet, VA to Hilton Head Island, SC.  Or from Hilton Head, SC to Hampton, VA, from Hampton, VA to New York City, NYC to Boston, Boston to Reading, PA, Reading back to Crozet, VA.  A day may involve 500, sometimes 600 miles on the road.  This has given me some time to think.  And one of my favorite topics upon which to muse are the differences between driving in America and driving in Kenya.

Here are some things I don’t miss about driving in Kenya now that I am driving in America.


  1. Speed bumps. Speed bumps in Kenya are cleverly made elevations of asphalt which not only are placed where one least expects them and are completely, totally unmarked to the extent of being almost perfectly camouflaged, they are also evidently designed to do maximum damage to the underside of one’s vehicle if one hits it at speed, which one almost always does because of the above mentioned characteristics.  Because no one in the entire country (I exaggerate only slightly) obeys any traffic law whatsoever (or more usually treats such laws as mere suggestions), the poor people charged with enforcing those laws have evidently decided that the best way to force mass compliance is to lay down monster speed bumps at irregular and maddening intervals on almost every road. I have seen speed bumps placed even on badly rutted, pot-holed, dirt roads, just in case the drivers of dodgy Toyota Corollas were tempted to burst out of a pot hole at blinding speed.  Speed bumps also appear shockingly on the major highways of the country.  This, admittedly, is to be preferred than the mass casualties that were occurring because pedestrians were refusing to use the expensive, over-engineered pedestrian crossings that required them to climb the equivalent of a three-story building before crossing the road.  Said pedestrians did their geometry and decided that a straight line (across the road) was better than a relentless zig zag up and then down.  Unfortunately their physics failed them, as approaching vehicles were often traveling at a greater speed than they appeared to be.  The solution?  Speed bumps.  Lots of them.  So now even the physics-challenged everyman can cross a superhighway with relative impunity.  And because (many) Kenyan drivers do not recognize the absolute sanctity of lanes, we now even have speed bumps placed on the side of the road and on side walks.  During our many traffic extravaganzas (see below), drivers are known to abandon both their senses and the proper lanes and create wholly new ones along the sidewalks and perilously close to that part of the road that I have always called the ditch.  This was often a brilliant maneuver on the part of the driver wanting to bypass long lines of stuck traffic.  Not so much however for the hapless pedestrian minding his/her own business on that part of the road created especially for them.  The solution?  More speed bumps, of course.  There are so many speed bumps in Kenya that no car has cruise control.  Just let that sink in.  There is no stretch of road in the whole country where one can travel without fear of suddenly having the engine of one’s car shifted unexpectedly and dramatically into the seat next to you.  This is challenging enough in the day time.  But at night things degenerate into pure roadway farce.  Perhaps 3 Kenyan speed bumps in 1000 have signs warning one of their approach.  An even more modest percentage still have their white paint warning markings visible; and these tend to wear off within the first week after application.  This means there is absolutely no way to detect a Kenyan speed bump at night until one is upon it.  I have discovered that I know an entirely alternative vocabulary reacting to this Kenyan reality.  The only way I have learned to deal with night time speed bumps is simply to memorize where they are.  This, of course, presents obvious problems when one is traveling to a new place, or if like me one’s memory isn’t what it used to be.  The end of the matter, for me at least, is this: I really don’t like speed bumps and their proliferation, they seem like some unregulated arms race between Kenya drivers and law enforcement.  But I recognize that they do save lives, even if they do damage cars and bruise heads.  I’m just glad I have a break from the exhausting job of scanning for them while driving in my home country.
  2. I don’t miss Night Driving in Kenya.  Not only are speed bumps unmarked and impossible to see at night, so is just about everything else on a Kenyan road when the lights go out.  Kenya’s exuberant system of bribe-taking ensures that a significant number of vehicles on the road should not be there.  And for some reason, a favorite way this gets manifested is that all manner of vehicles have no rear lights.  None.   This includes trucks of all size, ‘matatus’ (minibuses that have a dual identity as a necessary evil and a popular form of local transportation), ‘boda-bodas’ (two-three passenger three-wheeled vehicles that slithered out of the Indian Ocean from India like some mutant monster masquerading as a form of transportation), and ‘piki-pikis’ (motorcycles that give rides to one, two, three, and sometimes four with chickens and even goats).  I have come upon piki-pikis at night with no lights and whose drivers are wearing no helmets.  The only thing that comes to mind is that they must be depressed and are trying hard to end it all - I have no other explanation for such irresponsible madness.  And then there are the ubiquitous drunk drivers (some of them also driving vehicles with no lights…).  I am regularly driving roads at night with no street lights and having to dodge bicyclists who are dark people wearing dark clothes and riding bikes with no lights or even reflectors and who of course are not wearing helmets.  It’s terrifying to try and navigate this miasma of people mistakenly assured of their immortality.  It’s amazing that anyone actually survives being out on the road in Kenya at night.  No statistics of accidents or fatalities are produced by the relevant authorities (that I can tell).  But the loss of life and property, if the newspapers are to be credited, is much too high.  One life lost unnecessarily is much too high.  The best strategy I have found is simply to stay at home and wait till the sun comes up and one can see the speed bumps and when one doesn’t necessarily need lights.
  3. And I don’t miss the Traffic.  My adopted home village in Virginia of about 10,000 people has two lane roads, except when at the interchange for the interstate it expands to a four-lane dual carriageway (which being translated for my American audience means ‘divided highway’).  This seems about right.  Except for a couple of exceptions (some roads downtown, the A104, the Thika ‘Superhighway’- the one with the underutilized pedestrian crosswalks, and a few more recently constructed roads like the bypass), Nairobi is a city of two lane roads.  Nairobi also has somewhere between 3 and 4 million people.  There are lots of personal vehicles, plus the swarming masses of the various manner of public transportation options mentioned above.  And more trucks you can shake a stick at.  This means if anyone takes too long to turn across traffic - traffic jam!  So just imagine what happens when there is an accident!  This is usually what triggers the ‘let’s just make the sidewalk another lane of traffic’ behavior mentioned above, damn the speed bumps or, even more alarmingly, the bollards.  And then there is the rain.  Rain doesn’t happen too often in Nairobi.  But when it does, it seems to flip some under-researched panic switch in the minds of Kenyan drivers.  Said drivers revert to hive mentality and on cue immediately shut down and adopt non-rational roadway behavior.  This inevitably means that the traffic jam will congeal, and what was a smoothly flowing two lane road just five minutes ago immediately becomes five or six unmoving and snarling lanes of traffic.  Don’t ask me how they fit five or six lanes of traffic on a two lane road, but it is a wonder to behold. Unless one is in the middle of it trying to get home after a long day.  I know, every city, even American cities have their terrible traffic.  But none of these cities also have the wild card matatus, boda-bodas, and piki-pikis as well as maniacal trucks and buses to deal with. And this assumes that all the operators of the above-mentioned vehicle options are sober, which may or may not be a safe assumption.  Anyway, this sort of traffic is a daily occurrence for the people who live in Nairobi.  One does get used to it.  But I am grateful for a few months break.
  4. The last thing I am presently not missing about driving in Kenya are white trucks.  White trucks are everywhere on Kenyan roads.  They come in a range of sizes, some of them have been painted blue or green, just to confuse the uninformed observer.  Nevertheless they are all still at core white trucks.  White trucks are distinguished from other vehicles on Kenya roads in that they look like trucks but they have essentially a modified lawn mower engine.  This means that said white truck can only go about 30 mph when flooring it.  This is not such an issue in Nairobi when traffic is often not going more than 5mph because of the above-mentioned traffic issues.  But on the highways across Kenya, should one encounter a white truck on the road, which happens about every 2 minutes, its enough to drive one over the edge, so to speak.  For every two-mile long tail back creeping along at 20mph on a two lane Kenyan highway (and remember, all of them are 2 lanes), one will discover a white truck in the lead.  White trucks make traveling the pleasant Kenyan country highways and byways a nightmare.  As soon as one dispatches one white truck in the rear view mirror, there’s another coming quickly into focus.  And because almost all Kenyan roads outside the cities are two lanes, and because only a few have been equipped with climbing lanes, when it comes to coping with the proliferating white truck plague, we Kenyan drivers are on our own.  This means we are regularly dancing with death in our desperation to deal with the latest white truck apparition.  Because coming in the opposite lane, more often than not are drivers just as desperate as we are trying to get around their own white truck issue.  What this all means in practical terms is that, between all these white trucks and all those speed bumps, it takes MUCH LONGER to get anywhere by road in Kenya that it might otherwise take.  I will say this.  For all those considering taking up bungee jumping, wingsuit ‘flying’ or more ordinary parachuting out of small planes or even off-piste cliff skiing, if its simply the adrenalin rush you are after, you should just come to Kenya and rent a car for a week.                                                                                             

Wednesday, November 29, 2017

The Politics of Jesus

Mark 11:15-18
15On reaching Jerusalem, Jesus entered the temple area and began driving out those who were buying and selling there.  He overturned the tables of the money changers and the benches of those selling doves, 16and would not allow anyone to carry merchandise through the temple courts.  17And as he taught them, he said, ‘Is it not written:  “My house will be called a house of prayer for all nations”?  But you have made it a “den of robbers.”’
18The chief priests and the teachers of the law heard this and began looking for a way to kill him, for they feared him, for the whole crowd was amazed at his teaching.


Every single house in Addis Ababa is surrounded by a wall.  The richer the occupant, the more elaborate the security.  The poor make their walls out of strips of tin and scraps of plastic and wood.  Older houses are surrounded by concrete block walls that have broken glass embedded in the cement along the top.  They may even have their walls topped by coils of razorwire.  The really important people have added electric fences to the tops of their walls.  Violent crime is an issue in Addis and Nairobi.  Home invasions happen and often don’t end well.  If people have stuff, they become increasingly obsessed with security, with keeping the wrong sort of people out.

I’ve come to see that our passage this evening is about walls, walls designed to keep the wrong sort of people out, and about Jesus’ absolute commitment to tear down these sorts of walls.  Judaism had increasingly become a religion of walls, walls put up to keep them safe and pure, walls designed to keep the wrong sort of people out.  I believe that their intentions were originally good.  From the very beginning, Israel had a fatal attraction to the gods of her pagan neighbors.  Again and again she broke the covenant that the one true God had made with her.  ‘I will be your God, and you will be my people,’ God said.  But again and again, Israel chose not to be satisfied with God, not to be content with his promises.  Israel was happy to worship God, to offer the right sacrifices, to keep all the festivals.  But Israel wanted to add to her religion the ways of the nations around her.  So for most of her history, Israel’s religion was one of God +.  They supplemented their religion with alternative traditions, alternative practices, alternative gods and goddesses.  


We do much the same today.  The fact that you and I are here this evening means that you and I are nothing if not religious.  We go to church and do our religious duty.  But a lot of us this morning are not that different from Israel.  We, like Israel, are hedging our bets.  Some of us have a whole shelf-full of gods that we are busy bowing down to in addition to what we are doing here this evening.  But however religious we may seem, however spiritual our language may be, our religion of God + Stuff  ≠ Christianity.  A religion of God + the pursuit of pleasure ≠ Christianity.  These are the sort of issues that the Old Testament prophets are so vexed about.  Israel was determined to practice a religion of God + Asherah or Baal or Chemosh or Tanit or Molech.  They wanted to be like their neighbors.  But that’s not why God saved you from slavery in Egypt, the prophets said.  God saved you for himself.  God saved you so that he could bring glory to himself.  God saved you so that you could be the means by which the nations who were still in darkness all around you might see and understand and respond to the light of his love.  God didn’t save you so that you could then compromise yourself into irrelevence.  But Israel chose not to listen.  And after warning her again and again, judgment finally came, just like judgment will eventually catch up with you and me if we choose not to listen.  Israel and then Judah were destroyed.  The temple burned.  And a remnant was taken into captivity in Babylon.

When God kept his promise to restore his people from captivity and bring them back to the land, the remnant of God’s people decided that they would never make that mistake again.  And so they determined that they would never allow themselves to be contaminated or corrupted by the ways of the nations again.  And so they began building walls, walls to keep the contamination out, walls to make sure that nothing would get in that would make them impure, that would corrupt their worship of the true God.  And so the heart of their religion shifted from being God-centered to being holy.  Thus circumcision became very important because it separated those who were on the inside from those who were on the outside.  Keeping Sabbath and eating kosher and keeping the feasts became very important because it separated those who were on the inside from those who were on the outside.  Keeping the standards of personal purity became very important because it separated those who were on the inside from those who were on the outside.  And so intense did the desire to maintain holiness become that those on the outside began to be seen as the problem and the enemy, to be shunned and avoided and driven away.  Judaism became increasingly a religion of walls.  Only the holy could come in.  Only the pure could draw near to God.  And the biggest symbol of all was the rebuilt temple in Jerusalem.  The temple itself was surrounded by four sets of barriers.  The first wall you came to had signs posted on it that said, ‘No Gentiles past this point on pain of death.’  The next wall kept women from coming any closer.  The next barrier into the temple could be crossed only if you were a consecrated priest.  And in the temple itself was the room, the Holy of Holies where God himself was said to dwell.  It was cordoned off from the rest of the temple by a thick curtain, and only the high priest carrying the blood of a goat that was sacrificed for the sin of the people could enter once a year where he would make atonement for the sins of the people.


When God had appeared to the man that all Israel looked to as their founding father, when God appeared to Abraham, he said, ‘I will make you into a great nation and I will bless you…and you will a blessing… and all the peoples on earth will be blessed through you.’ (Genesis 12:2-3)  But rather than be the means by which God blessed the nations, by the first century, Judaism was committed to keeping them out and driving them away.  They thought God’s blessing was meant for them and them alone.

Jesus came to destroy every barrier and knock down every wall.  It’s what got him crucified.  He breaks down the walls that kept out the lepers by healing them.  He breaks down the walls that kept out the demonized by setting them free.  He breaks down the walls that kept out women by including them in his circle.  And here in our passage, even the temple itself, the symbol of everything this religion stood for, the bastion of nationalistic holiness itself, comes under Jesus’ direct attack.  Jesus goes into the court reserved for the gentiles and drives out the money changers and overturns the tables of those selling animals for sacrifice.  It’s another parable, this time not spoken with words but spoken with actions.  But what does it mean?  I used to think that Jesus was launching a direct attack on corruption that had taken root in the worship that was going on at the temple, and that the application is that we shouldn’t sell raffle tickets or have a bookstore at church.  But I don’t think that Jesus actually cares about raffle tickets and bookstores.  I think Jesus himself actually explains what he means.  ‘And as he taught them he said, “Is it not written: ‘My house will be called a house of prayer for all nations’?  But you have made it ‘a den of robbers.’”’ (Mark 11:17)   

But you need to know that Jesus doesn’t say, ‘Den of robbers’ here in Mark’s gospel.  Literally, Jesus says, You have made my house a cave of bandits.’  Jesus knows exactly what he’s doing; he has chosen his words intentionally.  Nationalistic Jews hated the Gentiles, because they perceived that the Gentiles were a direct threat to their purity and therefore their existence as God’s people.  But they especially hated the Romans, because the Romans had conquered them, and the Romans were in charge of the holy land, the land that God had given to his people.  And so for the sake of God’s holy land, for the sake of God’s holy people, for the sake of their religion, the Gentile Romans had to be driven out at regardless of the cost. Just like the time of the Maccabees.  And so bands of nationalistic Jews had formed for just that purpose, to harry and harass the Romans, to foment rebellion and create the conditions whereby the showdown battle between God’s holy people and their enemies might finally take place.  These nationalistic Jews the Romans called bandits (today we might call them terrorists or insurgents), their hiding places were usually caves.  


Jesus is making the direct charge that the temple itself has become the focus of a movement to drive out the nations once and for all.  That’s not what this house is for, says Jesus.  God is not the God of one nation, He’s the God of all the nations.  Every barrier that you put up to protect your interests, your religion, your people, your culture, your holiness is a barrier set up against the will and purpose of God.  Can you begin to see why Jesus aroused such hostility.  Can you begin to see why they conspired to get rid of him?  Jesus was too much of a threat.  And so they work together with the Romans to silence the challenge to their agenda.  And by using the Romans to crucify this blasphemer, the Jews can score the additional propaganda points by claiming that this man is actually under God’s curse, because doesn’t the Law say, ‘Cursed is everyone who is hung on a tree’?  But they didn’t understand.  They didn’t realize that Jesus had all along intended to lay down his life in such a way, he intended to offer himself as a sacrifice, he intended to take upon himself the curse of God covenant that God’s people deserved because they had broken the covenant.  Jesus had systematically broken through almost every wall.  But one more wall remained, the biggest wall of all.  ‘At the sixth hour, darkness came over the whole land until the ninth hour.  And at the ninth hour, Jesus cried out in a loud voice… “My God, my God, why have you forsaken me?”…  With a loud cry, Jesus breathed his last.  The curtain of the temple was torn in two from top to bottom.’ (Mark 15:33-28)

The wall  created by our own sin separating us from God has been torn down.  Jesus himself offered his own blood as a sacrifice before his Father so that your sins might be covered, and forgiven, so that you might be forgiven and given a new life.  

But for those of us who are Christians, I think there is an even deeper challenge for us.  First century Judaism had lost its way.  God intended Israel to be the bridge of his love to all the nations.  They were concerned only for themselves, to protect their status and privileges and identity.  They had built walls.  They had forgotten that God had an agenda.  


We are a church in transition.  We have come from a homeland and now find ourselves here in this land.  We have done a very good job of surviving, even thriving.  But have we ever asked, why has God brought us here?  What might God’s agenda for us be?  Just to survive?  Just to be our own little Orthodox enclave? Have we forgotten that God has an agenda?  Are we busy building walls, creating our own private island of privilege and prosperity?  Have we become satisfied and complacent with a religion and with religious institutions designed to serve and meet our needs?  Have we become a cave of bandits?  Are we guilty of hijacking God’s agenda for the nations and spending his blessing on ourselves?  What walls need to come down in my life and your life and in this church today?  Who are the lepers today?  Who are the sinners and tax collectors today?  Who are the outsiders and foreigners today?  Our reason for existing as a church is so that God’s blessing may flow through us to them.  


Our walls may not be as obvious as the walls of Addis Ababa and Nairobi, but most of us have been just as industrious.  The question that faces me and you and us together is: Will we be a community of men and women passionately committed to God’s agenda for blessing the nations, God’s agenda for reaching his broken world with Christ and his gospel? Or will we simply be another club passionate about preserving our perks and comfort and privilege, our ethnic identity and our traditions?  But as you leave this place, be careful.  Taking seriously and wrestling with God’s agenda is a dangerous thing.  It is how people today hear God’s call.  It is why people, even today, might be willing to leave everything behind and become a missionary, even to places like Kenya.


A sermon preached at Vespers on Tuesday evening, November 28, 2017 at Holy Cross Seminary and Hellenic College in Brookline, MA.

Thursday, November 2, 2017

It Will Not End Well

I have just lost a friend.  I never met him.  I knew him because he somehow heard of me and sought me out and we started an off and on again correspondence that ended just before I returned to the US.  We had made plans to meet finally when I came to Tidewater later this month.  And now he’s gone.

Mark was still a young man, in his 40s, the father of two children.  He was a musician, much more accomplished than me, a composer whose works had been performed internationally.  He had gone through the excruciating demise of his marriage, which ended in divorce this past year.  I could relate.  We talked about it.  He was also a seeker after God.  When his Baptist faith no longer could sustain the gravity of his questions, he turned east and started attended the Orthodox Church.  Once again, I could relate.

In September, his femur snapped in the simple act of walking.  Since healthy bones don’t just snap, further investigation discovered cancer.  There was surgery, setbacks, infections.  And then, this morning, I learned that he died.

Random picture from the internet meant to serve as an illustration of the sort of thing Death does.

My American culture puts a brave face on death by choosing not to deal with it.  Christian America tries to paint death as a positive thing, where the deceased leaves this world of pain and suffering and goes to heaven to be with Jesus.  I have officiated scores of funerals where we cope with death by celebrating the life of the deceased.

But even a cursory survey of the New Testament and the witness of apostolic Christianity will reveal that this idea of escaping this world and going to heaven when we die has more in common with a platonized gnosticism than it does with anything Jesus and the Apostles ever taught. 

Jesus is doing something different, and it has to do with the coming of the Kingdom of God and the remaking, not just of humanity in His image, but all of creation, so that we become anew what God intended us to be.  And so the Gospel is doing something different, and it has not to do with providing ‘fire insurance’ so that we can be forgiven and thus ‘saved’, but with calling us to repentance and reconciliation with one another and with God, thus laying the existential foundation for the Church as the countercultural Kingdom of God, the beach-head of the transforming reign of Christ in this world.

But there is a major problem with this and every attempt to make sense of this world, and that problem is death.  Because as long as we die, it will not end well for any of us.  Whatever controversy exists about what sin is and who is a worse sinner than whom, the fact that every single one arguing the point will die means that rightness or wrongness on the question is actually a moot point - we are all in more trouble than we can imagine.


In spite of the denial, in spite of the way our health care and death industries try to sanitize what death does, none of us can escape the fact that death destroys us.  Already many of us are suffering the gradual breakdown of our bodies or our mental capacities, from which there is no climbing back out.  And it doesn’t stop with the cessation of of our hearts and brainwaves.  Death goes on to destroy our bodies.  That would be horrible enough, but death robs us of our most valuable possessions.  Some people might be thinking of the things that they are finally separated from at death - their clothes, their house, their bank accounts, their pleasures.  But I’m thinking of those intangible possessions that are even more precious to us - our relationships.  I will never again sit in my mother’s kitchen and have a conversation with her.  I will never get to witness my brother-in-law's joy and pride as he holds his grandchildren.  I will never know my own brother who died as an infant.  Death destroys our relationships.  And there is not only no more opportunity to enjoy the love we shared, there is also no more chance to fix the brokenness we might have inflicted that was left unmended.

It doesn’t end well.  For any of us.

I have been privileged to meet an octogenarian priest and his octogenarian wife this past week, both of them still active, both of them still sharp. They had five children who are now my age, and now their children’ children are having children.  It is a big, boisterous family, not without its share of drama, but about as close as I’ve seen to getting it right.  And even this godly man and this godly woman will have their long life cut short by death.  And the years will come and go, and then one day all that’s left are just names on someone’s genealogy, and then even they will be buried in the shifting sand of history yet to be, and forgotten.


As the Apostle Paul says, ‘If only for this life we have hope in Christ, we are to be pitied above all people.’ (1 Corinthians 15:19)

I grieve for my dead friend from a distance.  I see so much of myself in the mirror of his life.  And I am reminded how quickly it could all be gone.

Even this morning before I read the news, I wrote out my daughter’s name and phone number on the back of my business card and stuck it in the back pocket of my running shorts in case for some reason I didn’t make it back, a habit I started over 17 years of living in Africa.  It is that kind of world, and we are not guaranteed tomorrow, much less the next stride on my run.

So here are my takeaways. 
If my religion does not have an answer for my friend’s death, my spouse’s death, my child’s death, then it is not worth believing.

And if there is anything undone that I would regret leaving undone if I were to be called off the stage tomorrow, then get it done.  Have that conversation. Try yet again to be reconciled.  Do everything in my power to make it right.

Give thanks for the resurrection of Christ.  Our problem isn’t simply that we need forgiveness.  And I am grateful for the cross.  But forgiveness is useless unless we also have deliverance from what Paul calls ‘the final enemy’ - death.  The goal of our salvation is not some bodiless heaven.  Our goal is the New Jerusalem, for which we shall be raised from the dead and made anew like Christ himself, who is the New Adam.  

As the Apostle John says, ‘Dear friends, we are already God’s children, but he has not yet shown us what we will be like when Christ appears.  But we do know that we will be like him, for we will see him as he really is.’ (1 John 3:2)

This is my hope and prayer for my friend who just died, whose broken body could no longer sustain his life.  The day is coming, when the dead will hear the voice of the Son of God and will rise from their graves, however they may be scattered and lost and forgotten.  And we will hear our Lord call us by name.  And with new eyes we shall see him, and we shall stand and be like him, and we will live our new life forever in the new heavens and the new earth.


Death is terrible.  And we are all walking through the valley of its shadow.  But death will not have the last word.

Monday, October 16, 2017

When Someone Really Doesn't Like What I Am Doing



Sometimes the most painful opposition comes from people on the inside, from so-called friends who see themselves as self-appointed warriors rushing to the defense of the Church.  I usually don't allow personal attacks to stay, but I felt I needed to respond to this.  I think it is important to realize that 1) there are people who are saying things like this; and 2) there are people who think it is ok to say things in this way.   I personally believe it would be good to have an honest engagement with the issues that my unhappy correspondent raises, as well as the ones I raise.  But I also want to flag that personal attacks are never acceptable in any context, much less between people who consider themselves to be Christians.  Sadly, this person was not interested in engaging with me further, for reasons this person has kept to themselves.  But it it doesn’t mean I/we can’t learn something from the interactions. 

So this ‘friend’ wrote to complain that I was trying to raise money to send a bunch of books given to me to the libraries at Makarios III Patriarchal Orthodox Seminary and St. Paul’s University, the schools where I teach in Nairobi.  When I indicated with a ‘?’ that I didn’t understand why she was unhappy, this person wrote what follows below.  


Oh you want a comment? Okay, here ya go. So why are you soliciting Orthodox people to send you money to ship Protestant books to a Protestant school for Protestants? In fact whay [sic] are you teaching at a Protestant school? You can't have one foot in Orthodoxy and one back in your old religion. I have thought for some time that you are just some gung-ho Protestant missionary who for some obscure reason found it more convenient to do your own missionary thing under an Orthodox umbrella, And that you are still basically doing your own Protestant thing, still filled with and teaching all your old Protestant ideas and practices and using your old Protestant models and methods. I have thought of unfriending and blocking you before but thought no, I'll stick around and see what you are up to, Well I have heard enough. This soliciting money from Orthodox to ship Protestant books---and using a picture of Orthodox priests to get it-- is as sleezy [sic] as it comes. You are exactly the kind of person we do not need in missions in Africa. I would suggest you go back to America and join a traditional congregation there, as a layperson,  where you can learn instead of trying to teach--because all you are doing is sowing Protestant seeds in Orthodox Africa...."the blind leading the blind". So, I am sending this same message to you privately, so you can see it, and then I am blocking you. I want no contact with this kind of nonsense.


I tried to respond to the message, but had already been blocked.  This is what I wrote:


Dear ——-, 
I am willing to be wrong, but you sound like a person who has a lot of unresolved anger, and I just happen to be the latest recipient who has gotten in the way.  I have my own set of issues which I have owned and am trying to get the help I need.  I hope you can take the same steps.  As to your charges (and it does rather feel like you have taken the role of prosecuting attorney here), probably about half of the books are appropriate for and intended for the Makarios III Patriarchal Orthodox Seminary library, for which I am administratively responsible as deputy dean under HE Makarios.  As to involvement with a Protestant school, I look at it as a strategic opportunity to introduce colleagues and students who would otherwise be ignorant of Orthodoxy to the treasures of Orthodox theology, history and spirituality. I know this kind of engagement is effective, because it is in this way that I became aware of Orthodoxy after 40 years of knowing nothing about it.  

As to me being influenced by Protestantism, well duh.  I became a Christian as a Charismatic Presbyterian, worked with InterVarsity Christian Fellowship in campus ministry for 8 years, attended an Evangelical seminary, served as a Presbyterian minister for 21 years, was  a Protestant missionary for 11 years in East Africa and published a book on the man who wrote the most influential book on Protestant pastoral ministry.  So yes, I would agree with your insinuation that I have been influenced by Protestantism.  Unlike you, though, I think we Orthodox can learn a few things from our Roman Catholic and Protestant brothers and sisters, not in a way that changes what we have received in terms of our written and apostolic tradition, but in terms of how we apply it.  Too many of our churches are bound by the chains of ethnic identity or self-centeredness which serves narrow ethnic and personal agendas rather than the kingdom of God.  We could learn a thing or two from our Protestant and Catholic friends who have been much more effective at reaching out in evangelism and charity than our own ethnic enclaves.  There are exceptions, but they tend to prove the rule.  Given that Jesus says that the tree is known by the fruit it bears (and not by being precisely correct in doctrine, by the way), while I would prefer to get both right, if I am going to err, I would much rather get the love and outreach part right than nail everything down perfectly on the doctrine side. 

Lastly, you talk as though you have inside knowledge of Orthodoxy as it exists in Kenya and the rest of Africa.  You sound like you know exactly what we need and how to make it work, how to solve our long time dysfunctions, how to get around the substantial conflicts, how to reach the hundreds of different cultures around us with the Gospel, how to order our priorities and how best to come up with the funds we desperately need, how to make bricks without straw.  Since you know what we need, and what we don't need (i.e. apparently me the former Protestant), please come and help us.  Come put your life on the line the way I and my colleagues have been willing to do, going into places that the rest of the world doesn't consider to be 'safe'.  Come pour your life into what so often feels like a lost cause.  Come leave your family, your home, your friends, your culture like I and my colleagues have done, and come instead to a place and culture that's strange and different and hard. Come give your talents and your abilities and your money like I and all of my colleagues there do on a daily basis to people who will never be able to pay us back.  It is so very easy to sit behind a screen and lob snark in someone's direction.  And you may be right in some of your critiques, or even all of your critiques.  But so what?  Unfortunately it reveals more about you than it does about those of us trying to serve our Lord in Kenya and other parts of the world.  If I had any sense that you actually cared for us, for the work there, for me, I might be willing to listen and hear you as a valuable counselor.  But unfortunately I don't see your motive as being trying to help, or to build up; but rather to hurt and tear down.  I end as I began - there is a lot of anger in your words, and I have lived long enough to realize it's probably not aimed at me.  I'm just in the way of whatever it is that spins your wheels.  Please get the help you need.  You probably have a lot to offer, but not like this.  And when you have dealt with the log in your own eye, please come over and help us.  We surely need it.

Saturday, October 7, 2017

The End of 'Boys' and 'Girls'

'Emotion dolls' used in a gender-neutral Swedish preschool

Just when one might fervently hope we had arrived at peak idiocy in the so-called ‘social justice’ culture wars, I read this morning in a major news outlet that several Swedish primary schools have banned the use of the words ‘boy’ and ‘girl’ in an effort to abolish gender stereotypes from an early age. (http://www.cnn.com/2017/09/28/health/sweden-gender-neutral-preschool/index.html)  One might as well ban the words penis and vagina whilst one is at it.  This effort of culture cleansing is making the gigantic assumption that all culturally-ingrained sexual stereotypes are wrong and should be excised.  They are also making the assumption that banning words is a significant way to go about doing this.  They are making a further assumption that because a tiny percentage of the population is gender-confused, that the best way to deal with that is to make their confusion the new norm and to declare the vast majority of human beings to be abnormal in their experience and use of language.  The crazy thing is, these people are succeeding in redefining both language and the morality behind that language.

Sweden is an interesting choice for such a cultural experiment because genuine Christian morality was replaced long ago by a moral posture that has abolished absolutes and instead has thrown the anchor of morality overboard into the abyss of a bottomless sea of subjectivity and the power of human reason and human society to decide what is best for everybody but never hitting bottom, giving the appearance of moral certitude but driven across the sea by the contrary stormy winds of moral fashion and whim.  We have seen this happen before in every totalitarian society that has to create a new morality to sustain it’s ideology.  Like so many first century Roman galleys, it’s not a matter of if but when these out of control forces drive the ship into the rocks. 

Ironically, these self-proclaimed cultural elites decry the imposition of absolute Christian values on the basis that no such absolutes exist, only to replace them with their own set of values that turn out to be even more absolutist and totalitarian than those they are replacing.  This complete hypocrisy goes unnoticed by most in the press and government because they are, after all, playing the same game.

I have made the observation before and must make it again.  We are no longer in a majority Christian culture, and Christian values are no longer defining our society.  We are reverting to a point in the Church’s history where the dominant values, culture and language was pagan and where the politics and resulting society was controlled top-down and was essentially totalitarian.  Given that Christians, when we did control governments and cultures, made such an utter hash of things by our incompetence and corruption, I am not persuaded that the cultural revolt against Christian morality we are witnessing today is an altogether bad thing.  In too many instances we Christians have ended up hurting others and not helping others.  We are getting what we deserved for our terrible stewardship.  Whilst in a minority status in the Roman world, Christians were able to focus on those things that distinguished themselves from everybody around them - their love of God, their love of neighbor and their willingness to live and die for what they believed.  Their neighbors took notice, and some of them were drawn to the faith as a result.  Does anybody stand up and take notice of Christians today except for the unfriendly press that is constantly on the prowl to catch out Christians in their hypocrisy (which is all too easy to do, evidently)?  The reason is likely that Christians, who are supposed to be God’s counter-culture in this world have instead embodied the world by their lifestyle and their values, a lifestyle and values that too often give the lie to the faith that they profess.

So these Swedish educators undoubtedly feel noble, that they are on the cutting edge of where society is going and thus doing a good thing.  We Christians may feel that they are instead placidly paddling towards the Niagra Falls of cultural degradation.  But we need to ask ourselves, how have we contributed to all the negative stereotypes of men and women that are used to abuse both individuals and entire genders?  When have we not stepped up to stop the terrible treatment of women as made equally with men in the image of God?  When have we not defended the beauty, the reality and the necessity of gender differences as essential in God’s created paradise, whilst separating from them the ways these differences have been used to deny women equal rights and privileges in both law and culture from the richness these differences and diversities give us?  We Christians have enabled the further bad treatment of women (and minorities) by passively ignoring that bad treatment or actively participating in the prejudices of the surrounding culture.


But now we are adrift in an ocean of moral madness.  We’re already battered by the waves of so-called sexual freedom and the pornogrified culture it has been shaping for a generation.  The murder of unborn infants is now passe, as is state-sanctioned euthanasia in too many states and countries.  Christian morality has been curtly dismissed from the discussion and our own hypocrisy has sent us packing from the table.  So now yet another wave pushes us further into open water. Swedish schools are saying goodbye to ‘boys’ and ‘girls’.  This is crazy.  This is chilling.  But as with so much going on in our world (see below) I’m sad to say it’s not surprising.