Where else can one find the perfect harmony of St. Patrick’s day, obscure theological heresies, and a gratifying reference to Voltron?
Where else can one find the perfect harmony of St. Patrick’s day, obscure theological heresies, and a gratifying reference to Voltron?
You’re probably thinking, “C.S Lewis on fake news?! Uhhh… wasn’t he dead long before this whole fake news trend started?” Well… yes and no. Yes, in the sense that it wasn’t called fake news in his day. But, no, in the sense that misrepresentations of current events in order to shape or alter public discourse/opinion (e.g. yellow journalism, etc.) has been going on for a good long while. Only our chronological snobbery (also a CS Lewis-ism) would allow us to think that fake news is a postmodern American problem. So I commend this reading (and illustration!) of Lewis’s take on how we can be done with wicked journalists. An added bonus in this video is this: Lewis shares some very clear-headed thinking on a subject that many in our knee-jerk culture struggle to grasp, namely that it is possible to make a moral judgment on someone’s actions or words without necessarily falling prey to the charge of “self-righteous”.
Yesterday, I had the privilege of baptizing another covenant child, and as I have done on many occasion, gave the child’s father an opportunity to pray for his son after the waters of baptism and the Triune name were applied. The prayer that I post below is the prayer that father prayed (with names removed). Even now his prayer for his son moves me to tears.
Father, I thank you for the opportunity to witness, firsthand, your kingdom moving forward. For we believe, in faith, that you have marked [our son] as one of your people, a part of your Church. I know we have yet to see the faith in his life, but we are trusting in you to take his heart of stone and give him a heart of flesh. I pray that his faith would not be one born out of crisis, but that his trust in you for salvation would be like the air that he breathes… that long before he can express it, your saving grace would work in his life. We look forward to the day he can put into words the great work you have done in him.
Father, I thank you that children are truly one of life’s greatest blessings, not life-accessories for selfish adults, not burdens to be endured by exhausted parents, but blessings in the purest sense. For they are blessings that can, in turn, be a blessing to a dark and dying world. So, to that end, I pray for [our son’s] physical health, that you would keep sickness and injury from him so that he may care for the sick and the dying. I pray for his strength, that you would make his body continue to grow strong so that he may be a defender of the weak and the abused. I pray that you would continue to fill his life with those who love and care for him, so that he may be an advocate for the unloved and the forgotten.
Lord, your word tells us that to whom much is given, much is required, and, as parents, we have been so richly blessed. So, I ask that you enable us to be the mother and father that your word calls us to be – that we would not neglect to teach our children your word, to discipline them according to your law, and to love them as you have loved us. Also, as I have just asked you to bless [our son] with great blessings, so I trust that you will use him in mighty way to advance your kingdom – that everywhere he goes the darkness would run and hide for fear of your bright light that shines through him.
We are trusting in you to do all these things. I pray them all in Jesus’ name. Amen.
This is a good passage to remind us of God’s upside-down kingdom on this day when the President who is inaugurated has an “…obsession with outward appearance, sexiness, superficiality, wealth, [and] his own status and accomplishments.” Our newly minted President, by virtue of his office, will deserve our prayers, our obedience as far as conscience and God’s Word will allow, but not our imitation.
“You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” – the Gospel according to Mark, chapter 10
Kyrie, eleison. Lord, have mercy.
On this Thanksgiving day, there is someone for whom my thanks could not possibly be fully stated: Mother Church. She can be faithless to her Husband at times and temperamental towards her children, but it is into her arms that I was born. I know not the exact moment of salvation, but it is her nourishment and her children who have fed me, disciplined me, held me accountable, encouraged me, tested me, and lifted up my guilt-ridden countenance and gently reminded me of what her Husband secured on my behalf. She is sometimes blind to her faults yet always on the verge of reformation. She often seems so fragile and in danger of perishing, yet she has held forth for centuries against violent persecutions from without and hideous heresies and damnable schisms within. In one breath she can chase away the stranger and the alien with idolatrous nationalism while in the very next breath offer a home and a family to an orphan and an outcast. She is both confusing and endearing, maddening and lovely. It is an honor to serve her, and I’m grateful for the Word she serves me, the prayers she offers, and the saints to whom she joins me.
(full disclosure: I was provided a free e-copy of this volume by the author for the purpose of writing an honest review. All page numbers will be from the electronic edition, epub format.)
I had graduated seminary and been involved in ministry in the local church for a few years when the book Word Pictures: Knowing God Through Story & Imagination (2009) was first published. I had been struggling to figure out how to communicate about the Christian faith and biblical content in better ways in our image-driven culture. I had wrestled with the question, “How do I excite people about a word-and-text-based way of viewing their world (i.e. Christianity) when everywhere else in their lives they are goaded and stimulated by images, videos, and little glowing screens. So Word Pictures‘ content was like a fresh breeze to me. Much of what was written I had already learned in various places, but Godawa was able to bring all the pieces together in such a way that it just clicked. So when this book was republished this year under the title The Imagination of God: Art, Creativity and Truth in the Bible (2016), I was very much pleased. And what follows is my attempt to help show how works like Godawa’s Imagination of God can help Christendom in the West bridge the gap from being captive to modernity over to a faithful and satisfying engagement with an image-driven culture without falling into the chasm of postmodernity.
After centering the reader in the personal dilemma out of which Godawa’s Imagination of God sprung, he moves on in chapter 2 (pp.19ff) where he lays out a very non-technical discussion of the nature of the Bible as a literary feast. And like any good diagnostician, Godawa pinpoints the problem that necessitates volumes like his, namely that the study of the Bible had been hamstrung by the 17th-18th century Enlightenment’s preoccupation with precision and empirically-verifiable data. In his words, “the biblical narrative became eclipsed by the pursuit of factual empirical verification of the text: a modern scientific obsession (pp.21-22).” This obsession of understanding the Bible in such a literal and mechanistic manner ironically led to a widespread inability to see the Bible’s text in all its rich fullness, robbing people of their ability to fully know the true and living God.
The next two chapters, “Word versus Image” and “Iconoclasm” take the readers into the battle of ideas and its corresponding history. Godawa demonstrates quite cogently how “…the structure and method of theology affects the content of theology…” and that any theology that neglects “…story, image, symbol, and metaphor… is not being strictly biblical in its method (p.57).”
But in this reviewer’s personal opinion, the real heart – the real meat and potatoes – of this book is found in the next three chapters titled, “Incarnation,” “Subversion” and “Cultural Captivity”. It is here where Godawa’s strength really shines through. Here is where he applies the previous chapters’ argumentation to our own cultural context and helps us see how it isn’t postmodernism that gives superior tools for communication but a fully biblical Christianity. In the chapter “Incarnation” he makes the point that the power of story and imagery are so potent because they embody truths that would otherwise be abstract and elusive. But when “[n}arrative imagery incarnates truth (p.70),” readers/viewers can see the truth dramatized, creating an openness and an ability to identity with the truth portrayed — an openness that would have otherwise remained distant if the truth had been communicated through propositions and/or logical argumentation. And Godawa rightly points out that at the center of all good Christian doctrine is the Truth Incarnate, the Word made flesh. Not a mere proposition, but a person. And it is this Person, this God-in-the-flesh Person, who enters the story of humanity and, with the drama of his life and teaching, punctures the pretensions and the feigned ignorance of humanity, subverting the truth claims of any and all-comers. And “Subversion” and “Cultural Captivity”, the titles of the next two chapters, is where Godawa shows how — following sound, biblical precedent — we can use the “narrative, images, and symbols (p.93)” of our cultural context and subtly appropriate and redefine them within the superior system of a Christian worldview. This is not a capitulation to the non-Christian mores and alternative worldviews of our day. This is, in fact, the conquest of them.
The remainder of the book and its appendix, though not of as crucial a nature as the preceding three chapters, are a valuable read for any Christian who feels hamstrung or without the cultural vocabulary to engage these issues that swirl around us. And any church leader who doesn’t have a firm handle on the use of story and image in the communication of the gospel today could do a lot worse than beginning with this volume by Brian Godawa.
This would be a good summer read for any high school graduate getting ready to head off to college in the fall or for anyone else who wishes to read a very accessible defense of Christian truth. It is a good presuppositional approach to apologetics aimed at the level of late-high school/early college-aged folks. This little book (133 pages) is actually a good antidote to the weakest part of Tim Keller’s “Reason for God” because it gives a serious challenge to Darwinian evolution where Keller simply tries to show how evolution and Christianity aren’t incompatible. Dewitt’s two main challenges to evolution go something like this:
1- It is posited by secular scientists et al that religion was an evolutionary necessity that helped humanity make sense of the world and therefore more equipped to survive. However, religion is now like a vestigial organ, no longer of any use to humanity and on its way to elimination from the human scene. But Dewitt responds by pointing out that, if this is the case, then evolution is the author of practical survival skills but also the author of deceit. Though our genes drove us to religion and equipped us to survive, they deceived us and failed to lead us to what is true about reality.
2- It is also theorized by evolutionary psychology that we are an unrealistically optimistic species and that we are this way because evolution has hardwired our brains this way. Dewitt quotes Tali Sharot from her TIME magazine article “The Optimism Bias”, “We like to think of ourselves as rational creatures… But both neuroscience and social science suggest that we are more optimistic than realistic.” In simple terms, hope is irrational. Again, Dewitt points out that if this is true, namely that evolution is the author of this practical survival mechanism in our brains, then it is also true that evolution has deceived and is deceiving us.
Dewitt rightly points out negatively that if evolution cannot be trusted to point us to an accurate view of reality about religion and even our own thoughts, then why should it be trusted to give us an accurate view in so many other areas? Or as he puts it, “…how can we break free from the illusion?” (pg. 114) But Dewitt also uses the data of the human impulse toward both religion and optimism to drive us to ask a positive, observational question: could we be hard-wired with this religious impulse and optimism because we are all yearning to return to Eden? We have this ache because we know this world is broken, that we are all participants in its brokenness, and that we are incapable of putting the pieces back together by ourselves. Yet somehow we feel that there is a place where all that is broken will be made whole and all that is sad will become untrue. And if there is such a place, and if we can’t get there on our own, then maybe there is Someone to do what we can’t, Someone to get us where we can’t go.