“It Is Very Biblical to Enforce the Law”

The Bible according to the Jeff Sessions/Sarah Sanders interpretation of Romans 13:

babies thrown into the nile– Hebrew women, including Moses’ mom, should’ve turned over their babies to the Egyptian authorities because of God’s “clear and wise command in Romans 13 to obey the laws of the government because God has ordained the government for his purposes.” Those authorities had the right and duty to kill those babies because “It is very Biblical to enforce the law.”

– Daniel, and the three men in the fiery furnace, should have bowed down and worshiped King Nebuchadnezzar because of God’s “clear and wise command in Romans 13 to obey the laws of the government because God has ordained the government for his purposes.” They deserved to die in the lions’ den and the fiery furnace because “It is very Biblical to enforce the law.”

– Those brave Christian martyrs in Acts and beyond should have stopped talking about Jesus when ordered to do so because of God’s “clear and wise command in Romans 13 to obey the laws of the government because God has ordained the government for his purposes.” The Roman government was right to put them to death because “It is very Biblical to enforce the law.”

– That especially includes Paul who wrote Romans 13. But he must have been a real hypocrite since he defied the law and was executed for it.

– And finally, there’s Jesus. He should have cow-towed to Pilate and the other Roman authorities who put him to death because of God’s “clear and wise command in Romans 13 to obey the laws of the government because God has ordained the government for his purposes.” The Romans were right to crucify him because “It is very Biblical to enforce the law.”

To paraphrase Inigo Montoya . . . Sarah and Jeff, I don’t think those words (Romans 13) mean what you think they mean.

NOTE: The first quote in each section is from Jeff Sessions yesterday. The second is from Sarah Sanders, also yesterday.

(Exodus illustration by Martin Young, purchased from www.biblecartoons.co.uk.)

Posted in Bible, Christianity, Christianity and Culture, Political | Tagged , , , , | 1 Comment

“Into the Hand of a Woman” (Or, A Well-Placed Tent Peg)

Jacopo Amigoni 002(This is the second sermon in our 10-week Wonder Women of Faith series.  This week’s Wonder Women are Deborah and Jael. Their story is found in Judges 4 and 5, but the reading in worship was Judges 4:1-10. You can listen to a podcast of the sermon here.)

Our story begins with the A-B-C-D cycle typical in the Book of Judges.

A – The people of Israel Abandon God. After the previous judge, Ehud, dies, the people turn again to idolatry instead of God.

B – They are Battered by Enemies – Employing 900 Iron chariots, King Jabin’s army commanded by General Sisera conquers and cruelly oppresses the tribes of Israel for 20 years.

C – They Cry out to God.

So now it’s time for D. It’s time for a Deliverer.

Who will he be?

Surprise! She is Deborah.

Deborah is a multi-tasking woman. I’m sure many women can relate. She’s a wife. She’s a judge – literally. She sits under a palm tree and people come from all over Israel to have her settle their disputes. A woman!

And she’s a prophet – one of fewer than 10 female prophets mentioned in the Old Testament, along with a handful in the New. (You think there were more than that who didn’t make it into the Bible that men wrote and put together? I have my suspicions.)

Deborah – Wife, Judge, Prophet . . . And now deliverer – or at least one of the three deliverers we will meet in this story.

Deborah is truly a Wonder Woman.

God tells Deborah to send for Barak – whose name means lightning. Deborah does what prophets do – she speaks God’s Word to Barak: “Hey Barak. God commands you to round up 10,000 men and go attack King Jabin’s army commanded by Sisera. Remember he’s got lots of troops – oh, and iron chariots, too. (And we don’t have any of those.) But God’s going to give you victory.”

If I’m Barak, my answer is, “Uh huh.”

You heard what the real Barak said to Deborah: “I’ll go if you go with me, but if you don’t go with me I won’t go.”

So this man – General Lightning – tells this woman, Wonder Woman that she is, that he won’t go into battle without her.

This story is full of surprises! First a woman in charge and now this reaction from Barak – that’s not how God’s generals in the Bible act.

When I first read this I thought maybe Barak was a little . . . scared if not a lot needy. General Lightning is kind of a mess.

But that might be a little hard on Barak.

I got to reading and thinking about this. What if Barak is actually . . .  kind of faithful? What if he knows and believes God is with Deborah, so it’s not really about taking Deborah herself into battle but rather the assurance of God’s presence?

Whatever the reason for Barak’s request, Deborah says she will go with him. BUT, she says, it will be a woman that ultimately defeats Sisera. General Sisera will be “delivered into the hand of a woman.”

Who will that be? Deborah? You might think so, but we’ll see . . .

That’s where our reading ended but I want you to know the rest of this story – it’s a good one and it’s hardly ever read or especially preached on or even taught in Sunday School.

How many of you know this story? (A handful of folks raised their hands.)

What happened next is that Sisera heard that Barak and his army were on the move. So General Sisera called together his 900 iron chariots and all his fighting men to meet them in battle. It should have been an easy fight . . . for General Sisera. All those chariots gave him a huge technological advantage.

But Deborah told Barak to attack. She said, “The Lord is going before you!” Barak and his 10,000 men streamed down from the mountains toward the enemy army.

God somehow throws General Sisera’s army into a panic. And it starts to rain. Creeks, streams, and rivers overflow their banks. That makes lots of mud. All those powerful chariots get . . . stuck.

Every single one of those enemy soldiers are wiped out. Except one.

General Sisera.

He runs away on foot – not very dignified behavior for such a powerful general.

It gets worse for him.

He runs to the tent of a man named Heber the Kenite. Heber the Kenite’s family have some kind of alliance with King Jabin, so General Sisera thinks he will be safe.

But Heber the Kenite isn’t home. Only his wife – Jael (remember that name) is there.

Kenites are not Jews. So Jael is both a woman AND a gentile.

An unlikely hero, right?

Jael invites General Sisera into her tent. Sisera is apparently exhausted from the battle and the running away, so he lies down. He tells Jael if anyone comes looking for him, “Tell them I’m not here!”  Now things turn kind of weird – Jael mothers General Sisera. She covers him up with a blanket. Then he asks for some water, but she opens up a container of milk instead.

And General Sisera, safe and cozy in the blanket and soothed with the milk, falls asleep.

Jael picks up a tent peg and a hammer. She approaches sleeping Sisera. She places the pointy end of the tent peg on his temple.  She raises the hammer . . .

I’ll leave the rest to your imagination.

And that’s how General Sisera was ultimately defeated by a woman.

So who’s the Deliverer in this story? I’d say there were three – Deborah, Barak, and Jael. Two women and a man.

Judges 4 is less Wonder Woman and more The Avengers: Age of Sisera. Israel is rescued by a team of unlikely heroes. Deborah the wife, judge and prophet. General Lightning, the reluctant warrior. And Jael, tent peg assassin.

God uses unlikely heroes to accomplish God’s purposes. God uses people marginalized by their cultures – like Deborah, who would have been considered second-class because she was a woman. Don’t ever think God doesn’t have a plan and a purpose for your life because somebody thinks you are less than them.

God uses flawed people like Barak – and you and me. God uses “Normal” seemingly random people like Jael – and you and me. Don’t ever think God doesn’t have a plan and a purpose for your life because you’re not perfect or you’re not special enough.

The church is a collection of marginalized, flawed, random people. We are God’s version of “The Avengers,” each with our own superpowers like hospitality or teaching or serving or leadership or giving or mercy – gifts of the Spirit to build up each other and the church and to share God’s love in Christ with the world. WE together are called to tell in word and in action the story of God’s deliverance of the whole world – and of the One who saved the world.

Together, Deborah, Barak, and Jael, were the “D” in the Judges cycle. They delivered Israel from King Jabin and Sisera’s oppression. They freed Israel from what were ultimately the consequences of their walking away from God.

We, too, have an unlikely deliverer. He was born as a member of a people who were occupied and oppressed, born to a poor unwed mother and a laborer-father. He became a refugee, and as an adult never had a permanent home. But he saved not just Israel but the world. He saved not from earthly powers but from the power of sin and death and evil.

He saved the world not with armies and weapons – even tent pegs – but by dying on a cross. He saved the world with love, sacrificial love, servant-love.

Jesus is our once-for-all deliverer. His deliverance is eternal.

But the truth is, we still live out that ABCD cycle.

It’s a cycle that makes Judges very frustrating for me to read. It happens twelve times in Judges – 12 times the Israelites Abandon God and then get Battered by Enemies and Cry out to God and get a Deliverer. Then it happens again . .. and again.  It gets more and more aggravating each time.

“Why don’t you learn?!” I want to shout at God’s people. “Just stick to worshipping the God who rescued you from slavery in Egypt and from each time you got battered by enemies. Just stop with the idol worship!”

You know, the things that frustrate us most in other people are the things we see in them that remind us of ourselves.

It drives me crazy when other people procrastinate. (I wrote that line at  5:51pm yesterday.)

This cycle bothers me so much because it’s my cycle.

Things go along great and I get farther and farther from God. I am much less likely to remember to thank God in the good times than I am to plead with God in the challenging times. As I move away from God in those good times, other things fill up my God- space – idols like stuff I want and things I want to do. My biggest idol, the number one thing that replaces God is . . . me.  Myself. I start thinking maybe I’m okay on my own, I don’t need God so much. (Yeah, Pastors fall into this, too.)

Then, as they always do in this life, stuff happens. I am battered by enemies – whether those enemies are health or finances or relationship challenges.

So what do I do?

I cry out to God. “Help!”

Do you see yourself in that cycle?

It’s our human cycle.

We abandon God and turn to our idols, whatever they are – money, power, sports, popularity, success, patriotism, politics, social media – whatever good things we turn to idols because we look to them for peace, love, and joy instead of God, because we look to them for freedom instead of God – when we turn to them it’s not that we lose our deliverance or our freedom we have in Christ – it’s that we can’t experience that deliverance and freedom.

God is always with us. Nothing can separate us from the love of God. But we can separate ourselves from the experience of God with us, from the experience of God’s love, by turning to idols. And the biggest idol is . . . ourselves.

These stories in Judges call us to repentance. They remind us of the consequences of abandoning God for idols, and invite us to turn back and cry out to God.

These stories assure us that God will always answer, even when we like the Israelites don’t deserve it. (And we never deserve it.) And God will always remind and assure us that we have already been delivered, that we are forgiven, that we are saved, and that we are already – and forever – loved.

AMEN

(Preached June 3, 2018, at Christ Evangelical Lutheran Church of Millersville, ELCA)

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That’s Just the Way “They” Are

WMATA Metro LogoThe four young women burst into my car on the DC Metro late one afternoon last week. Probably in their mid-teens, they entered with the loud exuberance of unrestrained youth. Mindful only of their group and oblivious to the sparse sprinkling of their fellow-riders commuting to the suburbs, they were too loud, too rambunctious, too . . . much.

Some passengers glanced up from their phones and newspapers to greet the girls with brief looks of rebuke. Most just ignored the commotion.

For the space of one stop, the young women laughed uproariously at adolescent humor, uttered an occasional curse word for effect, and one became so overcome with hilarity she dramatically fell out of her seat and rolled on the floor of the Metro car.

It was all finally too much even for one of them who became uncomfortable and encouraged the others to tone things down. The other three ignored her and continued the boisterous antics.

The train stopped. The Metro doors slid open and the young women piled out onto the platform. The one rebuker continued her entreaties. As the doors closed behind them, I heard her say, “Y’all are why white people think black folks . . .” (The young women were African–American.)

I didn’t hear any more as the doors shut and we pulled away.

I heard enough to wonder what it must be like to go through life knowing that to many you represent all people who look like you . . . or worship like you or speak the same language you do.

I wondered what it must be like to know that any misstep only confirms and contributes to prejudices you carry as a burden you didn’t ask for and cannot simply unload.

Those of us  in dominant cultures, ethnicities, and religions move through life confident our foolishness – and worse – won’t adversely reflect on all those like us.

We justify our preconceived notions of “others” by holding up examples that support our prejudices and saying, “That’s just the way they are.”

The behavior of those young women was certainly over the top. But that’s how young people in groups act sometimes.

That folks would observe those young women and think, ‘That’s how black folks act,” is sad.

That a young woman would think – would know – people would respond in that way is heartbreaking.

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Women Who Challenged Moses (and God): The Daughters of Zelophehad

d of z 2(This is the first sermon in a ten-week series, “Wonder Women of the Bible.” The story of the Daughters of Zelophehad takes place during the wilderness wandering of the People of Israel, and is recorded in Numbers 27:1-11. The sermon was delivered at Christ Evangelical Lutheran Church of Millersville on May 27, 2018. You can listen to a podcast here.)

Let’s start with names. Today’s reading revolves around the importance of a name. Zelophehad’s daughters say, “Why should our father’s name disappear?”

There are names upon names upon names in the Bible. Did you ever decide to read the Bible all the way through, and then get to the begats – the genealogies – and give up?

Did you ever notice how few men are included in those lists of names?

To remember a name implied and imparted importance. Women just weren’t considered that important.

We have name after name of men who apparently didn’t do much of note, but think about how many women in the Bible were pretty important . . . and nameless. I found a website with a list of 107 of these nameless women, including Noah’s wife (no, she wasn’t Joan of Ark), Job’s wife, the woman at the well, the Widow of Nain, the woman caught in adultery, and Jesus’ sisters. We know the names of at least some of Jesus’ brothers, but none of his sisters.

To decide whose names are remembered and whose are forgotten is power.

It is power not just over the past but power to shape our present and our future. How long has the church gotten away with making women second-class citizens and used carefully chosen Bible verses to justify it?

I wish I could say how long did the church get away with it, but we’re not there, yet. There are still churches where women can’t preach or teach men, or be leaders in congregations.

In too many churches its taught that men are supposed to be in charge – not just in the church but in the home and in the community. You can justify the marginalization of women, and patriarchy, and even misogyny by the choices of men who wrote and compiled Scripture, and by men who choose what and who to preach about.

It’s not just those “other” denominations. There are churches in our own ELCA who won’t call a woman pastor. I hear and read form women pastors that not only do they have more trouble than men getting calls, but that their authority is not taken as seriously as a man’s, and that congregation members comment on the way their dress and other things they would never mention to a male pastor.

This is why I’m so excited about this sermon series. We get to intentionally disrupt those patriarchal systems that codified what – and especially who – is important and worth remembering. I’ve heard from several folks who looked at the list of women in this series and have said, “Some of these I’ve never heard of.”

I’ll be honest – one of these women someone requested a sermon about I had to look up to see who she was. (I’ll tell you who when we get to her in a few weeks.)

And this is why the five names we are given in today’s reading are so important:

Mahlah, Noah, Hoglah, Milkah, and Tirzah.

Zelophehad’s daughters.

Their father had died. The Law – God’s Law – said only sons could inherit. So Mahlah, Noah, Hoglah, Milkah, and Tirzah would have nothing.

These women could have just kept in their place.

They could have accepted the status quo.

They could have said, “It’s not fair but it’s the Law.”

All the pressure of Law and tradition and society and culture and decorum and propriety argued and pressured for their acquiescence and silence.

Nevertheless, they persisted.

The writer of Numbers tells us, “They came forward.”

Mahlah, Noah, Hoglah, Milkah, and Tirzah came forward. They stood before Moses and the other leaders, before the whole assembly. They stood at the entrance – the doorway – of the Tent of Meeting.

They spoke. “Our father died in the wilderness.” He wasn’t part of the rebellion. “Why should our father’s name disappear . . . because he had no son?”

That’s a good strategy, isn’t it? “Do it for our father! Do it for a man!”

Their approach was excellent. They started with questions, then they made their demand:

“Give us property among our father’s relatives.”

Can you imagine what it took for Mahlah, Noah, Hoglah, Milkah, and Tirzah to come forward and to stand in the doorway? What it took to speak and present their demand to Moses and those other leaders, and the whole assembly – all those men?

It took Holy Chutzpah.

I didn’t make that up. It’s from a sermon about this story I found online by Rabbi Amanda Greene.

You’ve heard of chutzpah? It’s a Yiddish word that means audacity or insolence. The classic story from Judaism that illustrates chutzpah is about a man who kills both his parents then has the chutzpah to go to court and plead for mercy because he’s an orphan.

Originally chutzpah had a negative connotation, but when it’s used in English it’s come to mean more of courage or boldness in the face of opposition.

I agree with Rabbi Amanda Greene. For Mahlah, Noah, Hoglah, Milkah, and Tirzah to come forward, and to stand in the doorway, to speak, and to make demands took some Holy Chutzpah.

Their story is a call to Holy Chutzpah, to challenge injustice even when we’re walking into the headwind of tradition or swimming upstream against a current of “The way things have always been.”

How Holy Chutzpah is received often depends upon gender. Men who come forward and stand in the doorway and speak and make demands are “tough” or “driven” or “they know what they want.”  They are called “leaders.”

When women, even and especially today, come forward and stand in the doorway and speak and make demands, they are “pushy” or “bossy” or “hormonal.”  They are called . . . witches.

You don’t think there were some men among those gathered there at the Tent of Meeting who whispered to each other about those “pushy Daughters of Zelophehad” . . . or worse?

Sadly, the same thing happens today and our daughters hear those words and get those messages. They are then less likely to come forward and stand at the doorway and speak and make demands. They are less likely to have Holy Chutzpah.

I don’t know about you, but I want my daughter and the daughters of our congregation, our community, and our country to have Holy Chutzpah.

And the day is changing. The church is lagging behind, as usual, but we’re getting there. At least some parts of the church.

It took the Lutheran Church until 1970 to ordain a woman pastor – Elizabeth Platz, who served as campus chaplain at the University of Maryland.

Five years ago, we elected our first woman churchwide bishop, Elizabeth Eaton.

Just this month, two synods finally elected our first African American women bishops – The Reverend Patricia A. Davenport in the Southeastern Pennsylvania Synod and The Reverend Viviane Thomas-Breitfield in the South-Central Wisconsin Synod.

After her election, Bishop Breitfield was asked why she thought it had taken so long. She responded, “I think that, sometimes, our beloved ELCA is stuck on just being, “Oh, this is the way it is.’”

Yes, sometimes we are stuck. Too often.

But this story about Mahlah, Noah, Hoglah, Milkah, and Tirzah reminds us that we don’t have to be stuck. We don’t have to settle for the way things have been or are.

We can be, and are called to be, part of God’s ever-expanding revelation and revolution of grace.

We can be, and are called to be, part of the shattering of glass ceilings and the breaking of barriers and the tearing down of walls.

Like Moses of all people!

What really stuns me in this story is Moses’ response to the demand. He’s an old man, tired and frustrated from leading over a million complaining, stubborn, sometimes rebelling, people through the wilderness. If anyone should be set in their ways, it would be Moses, right?

It would not have surprised me if Moses’ response had been, “No! Only men can inherit.”

Like one of those bumper stickers:

GOD SAID IT
I BELIEVE IT
THAT SETTLES IT

But Moses doesn’t do that. He says, “Let me check with God and I’ll get back to you.”

In effect, Moses acknowledges there’s a chance he’s gotten it wrong. That maybe his interpretation of what God wants has been filtered through his own experience and prejudices and desires. So he goes to God.

And God says, “They’re right.”

And God makes a new law – daughters can inherit if there are no sons. Progress.

For the first and only time in the Torah, Law is made based on someone’s request.

Not just someone – five women: Mahlah, Noah, Hoglah, Milkah, and Tirzah.

Remember their names.

Remember their names when you think it is God who favors men, and not the men who have interpreted God’s Word and God’s will to legitimate and perpetuate their own power.

Remember their names when you believe that patriarchy and leadership limited to males is God’s will and not a manmade (literally man-made) perversion of God’s will.

Remember their names when you think the possibilities of inclusion and grace are limited by the way things have always been done, or the way we’ve always thought God wanted it.

For a long time, the whole church taught what God wanted was men in charge and women quiet, not just in churches but in homes and in the world. As we go through this sermon series, pay attention to these women who snuck through the cracks in the patriarchal system. Pay attention to these women who couldn’t be silenced, who through their Holy Chutzpah and the work of the Holy Spirit we remember today.

The Bible for too long was used, and is being used still, to prop up patriarchy and to keep women from coming forward, standing in the doorway, speaking up, and making demands. The church has been complicit.

But, I heard Lutheran Pastor Nadia Bolz Weber say something about this on a podcast just yesterday:

“Sometimes the origin of the harm can be the genesis of the healing.”

The Bible – and the church – have been the origin of the harm done to women. The Bible and the church – WE – can be the genesis of the healing.

AMEN

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Children at the Border: The Cruelty of “Whatever Works”

“Just shooting one would be all that it takes . . .”

In my mid 20’s  I worked for two years at a Wilderness Camp for delinquent young men. It was rewarding but often challenging and frustrating work. Living in the woods 5 days a week with a group of ten adolescents could make you a little crazy.

You learned to eat fast. The program operated on a positive peer culture model, so if one or two members of a group acted stupid during mealtime, the whole group had to go outside and deal with the problem. That could take a while; often the remainder of the time allotted for eating. Sometimes three or four of the six groups would be outside at once.

It was after a spell of consistently interrupted mealtimes that my co-worker uttered his facetious (I hope) idea for a solution. “Just shooting one would be all that it takes. You’d do it in front of everybody and we wouldn’t have any more dining hall problems.”

He was most certainly correct. If we implemented his strategy, we would be able to finish breakfast, at least for a while.

It would have “worked.”

Fortunately, we did not determine what is ethical and permissible by what “works.”

Utilitarianism – the philosophy that actions are correct if they are useful, especially for the majority – seduces with its promise of success, but ultimately those who embrace it are sucked into a morass of self-centered rationalization.

A philosophy that favors actions that benefit the majority seems “logical” to members of that majority. Selfishness becomes rationality. The needs and desires of minority “others” can be “reasonably” cast aside for the good of “us.”

None of that sounds like Christianity, or especially like Christ.

For Christians therefore, utilitarianism is contrary to the faith we profess to embrace, and to the One we claim to follow.

“Because it works” has never been and never will be Christ’s test for what is ethical. When we sacrifice our faith on the altar of utilitarianism, we no longer follow Christ, but rather the means to our own ends.

As you have probably heard, the Trump administration has implemented a policy that results in the separation of children from their parents at the border. The administration explains this cruel practice will “work” to reduce illegal immigration and keep “us” safe. The policy will make parents think twice before looking to America for safety and opportunity.

The administration is probably correct. The policy will indeed “work” to reduce some undocumented immigration.

Utilitarianism says the child separation policy is a good thing.

But what does Christianity say? What would Christ –  concerned for “the least of these” rather than the majority – say?

Does this policy “love our neighbor as we love ourselves”?

For Christians, those are questions to ask before “will it work?”

Christians and Christianity – and therefore Christ – continue to lose credibility and the respect of those outside our faith by embracing utilitarian leaders and policies.  “America First,” “Religious Freedom,” and “Enhanced Interrogation” are  examples of Orwellian newspeak for utilitarian selfishness.

The unmitigated cruelty of ripping children from their parents exposes this anti-Christian and anti-Christ way of thinking and acting. It is not just this present policy that is the issue, but the hellish utilitarian philosophy it so callously illustrates.

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An UpLyfting Ride

lyftIn these dark days of divisiveness, you’ve got to find hope where you can.

Last week, hope surprised me in a grey Honda Accord.

Lyft driver Rayan* picked me up at my San Diego Hotel. I’d spent a few days with my wife who was attending a conference for work. I told Rayan that I was on my way to rent a car and head up north of LA to see my daughter.

He replied that he hadn’t seen his family in quite some time. They still lived in Jordan. He’d left there 15 years ago for a better life in America. He hoped to get back at the end of this year or the beginning of the next.

We commiserated about how hard it is to be far away from people you love. He told me a little about his move to America and how much he liked it here.

Rayan asked me what I did for a living.

I told him I was a pastor.

He told me he was Muslim.

The conversation did not desist or deteriorate.

We talked about how much our faiths have in common. We recalled our joint Abrahamic roots and prophets we share.

He reminded me how important Jesus is to Islam. I told him about our church’s forum last year when we invited some of our Muslim neighbors to speak and share about their faith.

We discussed some of the misunderstandings members of our faiths have about each other, and how awesome it would be if  Christians and Muslims  got to know each other rather than making assumptions about each other.

Rather than listening to voices whose power and authority come from stirring up distrust and disdain.

As we approached the car rental facility that was my destination, Rayan said, “There would be peace if only Muslims acted out the faith we claim to follow.”

“And if Christians would act like followers of Christ,” I added.

We said our goodbyes.

Outside the car, I sat on a bench and opened the Lyft app.

Rayan got five stars.

—–
* I’ve changed Rayan’s name and some of the details since I didn’t ask him if he wanted to be featured in a blog post.

 

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Review: Paul, Apostle of Christ

paul apostle of christ.jpgI have been posting brief reviews of films on my Facebook page, but am going to start posting them here as well. I welcome your comments, especially your disagreements (which are much more interesting than agreement, but those are welcome, too).

I saw “Paul: Apostle of Christ” yesterday kind of on the spur of the moment.

It was not what I expected, a dramatization of Paul’s exploits as recorded in the book of Acts. The film provided a speculative narrative of the time between the end of Acts (Paul in jail) and Paul’s execution. Only brief hazy flashbacks dramatize any of the events in Acts – and only Paul’s pre-conversion persecution of Christians and, very briefly, his Road to Damascus experience and subsequent healing.

Whether this divergence from my expectations is a good thing or not, I’m not sure. Certainly the Acts narrative with its nonstop action would have been more exciting if familiar. This film involves a lot of talking in whispered voices when Luke meets with Paul in prison.

A couple of the sub-plots were interesting – the conflict among the underground Christians in Rome whether to fight back against persecution, and Luke’s struggle with his faith in the midst of that persecution. Another thread about the illness of Paul’s jailer’s daughter was less compelling because of its predictable outcome (he is DOCTOR Luke after all).

But . . . despite the stilted dialogue (why do people in Bible movies talk like they are in Bible movies – they wouldn’t have sounded like that in Bible times) and limitations of the 5 million dollar budget, I think the film is worth seeing. There are lots of things to talk about especially the contrast between Paul’s acceptance of his suffering in the name of Love, Luke’s struggle with it, and those who advocate taking up arms.

Perhaps the best line in the film was spoken by either Priscilla or Aquilla (who are leaders of the underground Christians in Rome – not sure if they were ever in Rome in the Bible) to those who wanted to overthrow Nero – “God calls us to care for the world, not to rule it.” Many implications of that sentiment NOW.

It is certainly better than films purveying Christian pablum like “God’s Not Dead.”

One caveat – there is lots of blood. While most violence takes place offscreen, the bloody results are shown including dead and about-to-be-dead children. One guy in a Roman temple pours a bucket of blood on his face. Plus Christians are lit up as lamps with much screaming. So maybe adolescents and older would be appropriate.

Finally, the film is more about Luke than about Paul. Luke is portrayed by James Caviezel, who played the title role in “The Passion of the Christ” Once I got past my initial reaction when he first appeared on the screen and I thought, “There’s Jesus,” I thought he did an adequate job within the limitations of the writing. And “Game of Thrones'” James Faulkner similarly succeeded as Paul.

And one other thing – I’m not sure how much sense the film would make to those not familiar with Paul’s story or who Luke is, so this might not be the best film for non-Christians.

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