Ground Zero

It’s hard to think it’s been 7 years since that fateful day in 2001.  As the 7 year anniversary came up this month I thought I’d share 4 points I spoke on in a short slot on the topic at Campus Church tonight:

1.  9/11 represents a clash of ideologies.

I was reflecting on Samuel Huntington’s thesis in ‘The Clash of Civilisations’ (written pre 9/11) - that the next major conflict would be between civilisations rather than the traditional East-West tensions.

I spent 2002-2005 studying theology, which was framed by the events of 2001.  How do Christians understand the ideology that shapes our society?  What aspects of secular western liberal democratic tradition flow out of Christian thought?  Are there aspects that are incompatible?

Oliver O’Donovan’s political theology remains a long term exploration project for me - but he would certainly argue that secular democracy comes out of the framework of the Christian tradition - and can only be understood properly within the context of that tradition.  The version of secularism that sees religion as a contaminant to a church / state separation is significantly flawed.  It stands on top of the intellectual framework inherited from the Christian position yet won’t acknowledge it.  It assumes that all agree that secular democracy is the platform we all stand upon.  Yet what happens if this is not the reality of the world we live in?  What then?

Christians need to think more carefully about these issues if we are not to retreat into isolationism for fear of imposing our values or perhaps worse, engage the political process in a narrow and moralistic way that is highly selective and simply longs for the ‘good old days’ - as if there was a high water mark for Christian culture.

2.  9/11 reminds us that evil exists in this world.

Some worldviews have no category or explanation for evil in this world.  The liberal intelligentsia did not even appear to have the ability to name 9/11 as an act of evil.

Christians who know their Bible expect this world to be a place of evil - evil that infects the hearts of individuals as well as the structures of society and government.

Yet this acknowledgment of evil must not be hijacked for political purposes.  We must be wary of those who would declare evil as something outside of us, beyond us and ‘over there’.  Evil is not something we can declare war on.  This may seem decisive and bold, yet it doesn’t see the depth of the problem.

The Abu Ghraib scandals and the reported abuses at Guantanamo Bay remind us that evil must not be used to justify even worse crimes in the protection of ourselves.  Moreover, it reminds us that evil is not the preserve of our enemies - it dwells in us.  Interrogators found themselves scouring internet sites for techniques to humiliate and to hurt.

The Christian understands something of the depth of the problem and recognises why the cross is required.  Education and financial resources can mask the worst of the problem -  but they can never solve it at depth.  Only the work of Christ can take evil seriously and provide a way forward.

3.  Understand the difference between the responsibility of the Christian and the role of the State.

Romans 12:9-21 is one of the clearest passages in the New Testament on forgiveness and failing to take revenge.  Christians are to bless those who persecute - to bless and not to curse (v14) - something only possible in the light of the mercy show to us in the gospel (12:1ff).

Yet, straight after in chapter 13 is a very clear statement on the responsibility of the state to promote and reward good behaviour and to punish evil - and for Christians to submit to it willingly.  Interestingly it has nothing to do with whether the government is ‘Christian’ or not.  Christians ought to have no problem submitting to pagan rulers - for they know they are ultimately under the authority of God - we see his hand at work.

The difference is the recipient of each command.  We as individuals are not called to judge our neighbour - nor is the state called to turn the other cheek.  That does not mean that the state does not judge with mercy.  Yet it has a responsibility to judge - recognising that the final Judge will return and hold them to account for their provisional judgements.

4.  Remember that God is sovereign in the midst of an evil world.

The Book of Revelation is one of many places that ought to remind us that even when the most terrible things happen in this world, that God remains on his throne.

Of course we will not be able to explain why God allows particularly evil people to prosper.  The suffering of the innocent is not unknown in the pages of Scripture, yet we are not offered simple answers.

We do clearly see the Bible ascribe multiple authorship to a single action - not least in the betrayal of Jesus - which is attributed to Judas, God and the devil.  God is clearly able to weave evil into his plans for the universe without becoming evil himself:

You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives. (Gen 50:20)

Attempts to ‘protect God’ from responsibility for our evil by denying that He is in control of all things, ultimately backfire.  It is a strategy that removes the one comfort that a sufferer has - to know that God remains in control - even when we can’t see how God chooses to use events for our good.  Much more can and should be said, but the strategy is doomed to failure as well as being unfaithful to Scripture.

In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, 12 in order that we, who were the first to hope in Christ, might be for the praise of his glory. 13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, 14 who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession — to the praise of his glory.     (Ephesians 1:11-14)

 

God bless,

Nick

Last Thursday Campus Church held a seminar on depression and the Christian. Matt Bailey (GP) and Costa each gave a talk on the medical and pastoral issues associated respectively with depression. Below are the slides from Matt’s talk, the audio recordings from each, and a rough transcription of the handout from the night.

A medical perspective

Introduction

“Among the leading causes of disability worldwide” - WHO

What is Depression?

• Symptoms and criteria for diagnosis
• Specific types of depression
• Depression: more than being unhappy

Causes of Depression

• Risk factors
• Protective factors
• Biological theory

Treatments

• Is treatment always necessary?
• Self-help
• Talking treatments
• Anti-depressants
• A Christian perspective on treatments

A pastoral perspective

Tonics for the soul

1. The fallenness of the world

   Live in informed reality not guilty fantasy!

2. The reliability of the word

   Listen to the Word not to yourself!

3. The justification of believers

   Delight in forgiveness and certainty not guilt and anxiety!

4. The sovereignty of God

   Trust His perfect goodness not current appearances!

5. The needs of other people

   Be actively serving not passively wilting!

6. The beauty of creation

   Give thanks for creation not excluding it!

7. The hope of the new creation

   Focus on the future not the present!

Wisdom in helping others

1. Be slow to speak and quick to listen
2. Be cautious with solutions but able to correct
3. Be a long term friend
4. Pray for and with a person
5. Treat people differently

Symptoms of Depression

Mental

• Unable to enjoy things
• Thoughts of suicide
• Irritability
• Can’t think clearly
• Lose interest in things
• Poor concentration
• Nothing to look forward to
• Negative filter
• Indecision
• Low self-confidence

Emotional

• Feel unhappy / low mood
• Anxiety / panic
• Hopelessness
• Feel useless and inadequate
• Increased sensitivity to criticism / rejection
• Feelings of guilt and worthlessness
• Anger
• Apathy / no enthusiasm
• Can’t cope
• Frustration

Physical

• Sleep
• Appetite
• Fatigue

Physical manifestations of psychological distress

• Headaches
• Aches and pains
• Bowel symptoms

Behavioural

• Stops normal functioning
• Lethargy
• Eating problems
• Restless and agitated
• Crying easily
• Avoiding other people

Some helpful resources available to order from the bookstall

When The Darkness Will Not Lift (John Piper) is a small book which covers a broad range of reasons that depression can afflict the Christian - from medical reasons to issues of unforgiven sin. Piper encourages the sufferer to trust “in the strong hand of God, even when we have no strength to hold Him.” ($12.50)

Battles Christians Face (Vaughn Roberts) addresses seven areas that Christians may at some point have to battle with - including depression. He urges us to take strength from God’s Word and through God’s people. ($15)

The Essence of Psychology (Kirsten Birkett) is a helpful Christian overview of psychological theories and treatments. ($15)

Spiritual Depression: Its Causes and Cures (Martyn Lloyd Jones) combines the author’s training as both medical doctor and pastor / preacher, in looking at the causes and remedies of depression ($17.50).

Genius, Grief and Grace (Gaius Davis) is a book of mini biographies of well known Christians through the ages who have suffered with depression and how God ministered to them and through them in it. ($20).

Do we really need reasons? It’s currently popular to say people aren’t interested in hearing arguments for Christianity, and that relationship is the key. Just show people that Christianity works, we’re told, and post-moderns will come to faith. But as Tim Keller points out elsewhere, this approach to truth is itself part of the non-Christian worldview which declares the ’self’ as sovereign, rather than Christ. We must experience a ‘worldview’ shift. The gospel must challenge our presuppositions. 

This is what Keller seeks to do in his New York Times best seller, The Reason for God. The book tackles common doubts about Christianity he has encountered frequently in his ministry among urban professionals at Redeemer Presbyterian Church in Manhattan. The material is the fruit from many years of engaging with sceptics, and this adds much to the book’s clarity and credibility. It is particularly impressive how well he has understood the objections that he explores. He shows familiarity with scholarship on issues of philosophy, history, sociology, literary criticism, and more. But far from being dry and academic, there is a warmth and surprisingly personal tone to the book. 

The first half of the book deals with seven objections, including the exclusive nature of truth, the problem of suffering, and the injustice carried out by Christians in history. The chapters seek to show that behind each of the doubts or objections, there is an unchallenged ‘belief’ which under closer inspection are less credible that originally assumed. In an artful way, Keller often turns the objection around, and shows that the Christian message actually provides a more satisfying solution to the problem raised than other solutions. The second half of the book deals with the positive reasons for faith, including evidence for God, and the consistency of the gospel message. Keller is at his best when describing the shape of Christian theology in creative and relevant language. Many have described him as a modern day C.S. Lewis, and it’s a good comparison. 

The Reason for God is a great resource for both believers and sceptics. It invites the reader to think further, to doubt their doubts, and to at the very least come to a better understanding of Christian faith. Although the book’s Northern American context is evident in a few places, it is a good fit for our highly postmodern and agnostic kiwi culture. Keller’s book has the potential to unsettle many from their comfortable apathy towards spiritual things.