Wednesday, May 30, 2007

Celebrating diversity

I was looking at a job description for a Research Fellow in the Health Technology Unit at the University of Canterbury. I came across the following requirement:

Personal characteristics for this position include:
Tolerance – acceptance, indeed celebration of diversity in relation to ethnicity, culture, values, religion and life choices.
This was the first of the personal characteristics mentioned.

What appears to me here is a new definition of "tolerance."

Back in the good old days - tolerance may have meant "put up with" - a rather passive definition. Someone who was tolerant of someone else may have simply "agreed to disagree." However, it now seems that passivity is not enough but action, celebratory action at that, is required.

This is a further example of changes in language that have attached to them expected patterns of behaviour.

What I see here is a move from "respect" to "tolerance" and now to "celebrate diversity"

As a Christian I attempt to respect people of other religions - after all I believe they are all created in the image of God and are loved by Him.

I tolerate their espousing of their religious views in public. Freedom of speech is a value I hold dearly.

I do not, however, tolerate the fact that they are espousing views that are in contradiction to the basic tenets of my religion. I do not tolerate the view that there is no god or more than one god, I do not tolerate the view that Jesus was just a prophet (and no more). These views are insults to God whom I worship.

Similarly, I do not expect people from other religions to tolerate the views I have.

The mere fact that we are intolerant of each other's views, is the point at which we can begin dialogue. It is not, as some would have us believe, a bad thing - it does not lead us all into terrorist acts!

To now suggest I should celebrate diversity in relation to religion is an appalling imposition on my most basic beliefs. It is insulting. I imagine it would be highly insulting to a Muslim and to many others of other religions.

I am a Christian and I can not, will not, celebrate the fact that there are others who do not yet know of the saving grace of Jesus Christ. To do so, would be to deny God.

For those for whom this is all a bit much ... consider this. Imagine if in order to obtain a job at the University of Canterbury you were expected to celebrate the diversity of sporting teams - it you were to celebrate when the Auckland Blues beat the Canterbury Crusaders!

A further illustration of how ridiculous this definition of tolerance is, consider that "celebrating diversity in life choices", must, by definition, celebrate the choice of a petty vandal who smashed my car window, or the choice of so many parents to feed themselves and their children appalling amounts of junk food so that their children will be diabetics for life and die at an early age without getting near to achieving the potential they were born with.

Oh, by the way .. for the apologist ... of course this is a typical example postmodern of the pot calling the kettle black. Would the writer of the statement quoted above please stand up and state that they wish to celebrate my religious position and life choice?

Whilst we are talking about diversity, when and how did it become a value rather than a statement of fact? In the new draft curriculum released by the Ministry of Education last year it was listed as a value to be taught in our schools. From my perspective diversity is no value, it is merely a word used to describe a situation. I happen to enjoy the greater diversity in ethnicities present in Christchurch now than 20 years ago. I do not enjoy the greater diversity in advertising.

Whilst we are on how some words have changed meaning - consider Prime Minister Clarke's use of the language on the radio this morning ..

"Genuine dialogue" - this was dialogue that took place within a meeting as opposed to dialogue that took place between those opposed to what was being discussed in the meeting and others. ie, it is Genuine because the PM said so!

"Extremism of any kind is not good for our world" followed shortly by "Extreme Fundamentalism" - in the context she was essentially putting Destiny Church, Muslim Terrorists, and Gordon Copeland (a gentle if deluded man) into the same basket.

If you want an interesting discussion on the use of the word Fundamentalism, have a look at this article by David Lindsay.
http://www.nzherald.co.nz/category/story.cfm?c_id=301&objectid=10439506

Monday, May 28, 2007

DotCom 8: Assumptions at Pentecost

It's Pentecost and inevitably talk turns to talk about the Holy Spirit (rightly so). Over the past few weeks I've heard some teaching on the Holy Spirit, read some books and had several discussions. I have detected that most people (including myself) make assumptions about the Holy Spirit without really checking out the scriptures or thinking things through well. I've listed some of the assumptions I've detected. I'm uncomfortable with most of them (at least without them being qualified in some reasonable way), and I believe some are simply false and misleading. They are in no particular order ...

Assumption 1: A church is somehow inadequate if it does not demonstrate ALL of the gifts of the Holy Spirit mentioned in the New Testament. This assumption fails to recognise that we no longer live in the first centuary and that the Holy Spirit is quite capable of deciding which gifts are needed for which church in any given situation.

Assumption 2a: We should have the same experiences as at Pentecost as outlined in Acts 2.
Assumption 2b: We can have the same experiences as at Pentecost as outlined in Acts 2.
I definitely disagree with 2a. The coming of the Holy Spirit on that first Pentecost following Jesus' ascension was definitely a one off event. There is no biblical warrent to suggest that He came again with sound like a violent wind and what seemed to be tounges of fire and that we should expect that.
The Holy Spirit is sovereign, so I guess assumption 2b is correct - but I don't think we should be looking for those experiences.

Assumption 3a: Individuals have some how "missed out" on the Holy Spirit if they have not had certain experiences of one of the "manifestations" of the Holy Spirit.
Assumption 3b: Individuals have some how "missed out" on a special blessing of the Holy Spirit if they have not had certain experiences of one of the "manifestations" of the Holy Spirit.
3a is anathema to me. It smacks of the "two stage" initiation that is preached by the Roman Catholics and by some Pentecostal groups. To the contratry - Romans 8 (for example) categorically says to me that ALL Christians receive (are baptised in/by) the Holy Spirit when they repent and accept Christ's forgiveness. Two arguments are given in favour of 3a - one the disciples experience of first believing Christ and then, at Pentecost, receiving the Spirit. This is a false argument because - when they first believed the Spirit - living in Jesus - was right their with them and had not yet been released for the whole church. ie we are "post-Pentecost". The second argument is because of the story in Acts 8 which suggests that although the Samarians' believed in Jesus, they only received the Spirit after Peter and John came. I'm happy to take the story at face value. However, the writer, Luke, was clearly surprised at this (it was certainly not part of his normal experience as a companion of Paul). It is clearly not the norm - it is an experience not repeated in the NT. We should not take it as a norm for now. One cavaet - it appears God had a special reason to hact as he did (probably conected to being the first preaching out of Jerusalem and to a group previously antagonistic towards Jews). I must bow to the sovereignty of God and recognise that in special circumstances God could do the same again.

Assumption 4: Being like the NT church means experiences exactly what they experienced. No - we are in a different time and place and we, unlike they, have the benefit of all the NT writings ....

Assumption 5a: The Holy Spirit can be called into "being present" by impassioned pleas. No - he is already present in every Christian
Assumption 5b: The Holy Spirit can be called to manifest himself in certain (spectacular) ways by impassioned pleas. No - he is sovereign.
Having said this - the desire to feel closer to God through experiencing certain manifestations of the Spirit is an entirely reasonable and human desire. What is not reasonable is to rest our faith only on these experiences or to think we can some how order the Spirit around with "Come Holy Spirit Come ..." We need to be careful about the difference between expressing desire and commanding.

Assumption 6: The gifts of the Holy Spirit are limited to those identifiable in the New Testament. I don't see that Peter or Paul teach that the gifts they talk about are the only ones. I think they use a few lists as illustrative of the gifts. My suspicion are that there are many many more and that we, as a church, could do a lot more in affirming everyone's gifts - music, IT skills, research, business acumen.... again, I see we need to let the Holy Spirit be sovereign and not try and limit Him to certain activities or giftings.

Assumption 7: A gift belongs to an individual. This is a point of emphasis that is sometimes lost - I think all teaching about the gifts must put them in the Biblical context as gifts given to individuals in order to build up the church. The church's mission should be front and centre.

Assumption 8: The Holy Spirit is somehow more present when there are particular manifestations (toungues, prophecies, miracles) on show. I can't find any Biblical warrent for this, but it is an impression that is often given (even inadvertantly) at this time of year. The Holy Spirit is always present in all Christians. We do not get "more" or "less" of the Holy Spirit. The Holy Spirit is a person not a liquid - He can not be divided.

Assumption 9: Having an apparently supernatural experience in a Christian gathering is a guarantee of the prescence and action of the Holy Spirit. How I wish this was true! Unfortunately, all the gifts can be counterfieted - in fact it is likely that they were all on display amongst the pagans in Corinth. What is important is that in the actions of those present and in their future actions the fruit of the Spirit is displayed and that their teaching seeks to teach the truth at all times.

Assumption 10: I am somehow unworthy of having a gift of the Holy Spirity. No - God's grace is greater - he gives as he chooses and he has promised he always chooses to give ...

Assumption 11: Once I have a gift I'll always have it. I'm not convinced this assumption is true. Once again I come down to God's sovereignty. I believe in my own life I have been given gifts in words of wisdom and pastoring at times, but not at all times. Other gifts have stayed with me for a long time and are probably around which I should build my contribution to the growth of the church.

Wednesday, May 09, 2007

Herod, Joesphus and Jesus

An Israeli archeologist has found King Herod's tomb - http://news.bbc.co.uk/2/hi/middle_east/6633979.stm

This it the "King" appointed by Rome to rule over Judea from about 37 to 4 BC. He was the one responsible for the killing of baby boys - the action that led Jospeh and Mary to take Jesus to Egypt.

What is interesting about this account is that
"It was an ancient staircase built for Herod's funeral procession - described in
detail by First Century historian Josephus Flavius - that led Prof Netzer's
team
to the hill-top burial site.
'The monumental stairs were built
specifically
for the funeral,' Prof Netzer said."

From a Christian apologetic point of view it is very interesting that the writings of Josephus Flavius (not a Christian, a historian writing in the first century AD) have proved reliable in this case. Does this not add some weight to what else Josephus Flavius writes about, namely:

  1. Jesus was "called Christ"
  2. James was his brother (and was stoned)
  3. Herod Agrippa dies suddently [c/- Acts 12:19-23]
  4. Herod Antipas killed John the Baptist
  5. Jesus was a wise man
  6. Jesus did suprising feats
  7. Jesus was a teacher
  8. Jesus led away Jews and Greeks
  9. Pilate condemned Jesus to the cross
  10. Jesus was impeached by high standing Jews
  11. Jesus' following continued after his death (and until when Josephus wrote this in about 90AD)

Also - with some dispute amongst scholars as to Josephus really saying the following (he was apparently anti-Christian ):

  1. Jesus was more than just a man
  2. Jesus was the Christ
  3. Jesus appeared on the thrid day (after his crucifixion0 alive again.

Tuesday, May 08, 2007

DotCom 7: Who do you say I am? Part II

Your homework

Find out who your friends, colleagues, family say Jesus is? (Christians and non-Christians).

s59 and all that

Confusion reigns over the s59 amendment bill – I have been hearing things on the media that are plainly wrong (eg Rhema saying that the bill had passed). I also have realised that if anyone is to enter public debate about this and other issues there is a need for them to understand the process into how an idea ends up law. Please feel free to pass this on if you think it of help to others …

I’ll try not to muddy the waters more, rather I thought I’d give some context (I’d like to claim to be totally unbiased … but that’s not possible) … so here goes ….

The history

How the bill may become law
Sue Bradford put into the ballot a “members bill” to remove the defence of “reasonable force” which parents (and no one else) were able to use if charged with assault of a child. A Jury of our peers is expected to decide if the force used were reasonable or not.

That is she seeks to remove s59 from the Crimes Act which reads
s59 Domestic discipline
(1) Every parent of a child and, subject to subsection (3) of this section, every person in the place of the parent of a child is justified in using force by way of correction towards the child, if the force used is reasonable in the circumstances.

(2) The reasonableness of the force used is a question of fact.

(3) Nothing in subsection (1) of this section justifies the use of force towards a child in contravention of section 139A of the Education Act 1989.

The bill was drawn from the ballot and so it went into the parliamentary system. As a member sponsored bill, rather than a government sponsored bill, there are comparatively few days set aside for debate on it. These days are spread over many weeks. It has to go through the same process.

The process involves a first vote (the first reading). In this case, parliament voted in favour of it and it was sent to a “select committee.” There are many select committees in parliament. Each committee consists of a group MPs (but not Ministers) and their job is to get in experts, listen to them, and propose amendments to the law.

Sue Bradford’s Bill is called “Crimes (Substituted Section 59) Amendment Bill” [this is the new name – it had a name change part way through], It was given it’s first reading on 27 May 2005 and passed on to the Justice and Electoral Select Committee. The election intervened and the committee only heard and read submissions from about March 2006 onwards until they reported back in November 2006.

The results of the vote on the first reading:
Ayes 63 New Zealand Labour 51; New Zealand First 2 (Brown, Donnelly); Green Party 9; Māori Party 1.

Noes 54 New Zealand National 27; New Zealand First 11 (Catchpole, Gudgeon, Jones, McNair, Mark, Paraone, Perry, Peters J, Peters W, Stewart, Woolerton); ACT New Zealand 9; United Future 7.

NOTE: In the first reading debate it is clear that some voted for it just to have the bill debated publicly and looked at in select committee, not because they supported every part of it.

When all the committee agrees to a change it is entered into the bill. The bill is then voted for a second time. If it passes, it goes to the next stage in which all the MPs sit together in parliament in one big committee (horrors!). At this point any amendments offered by individuals are debated on and voted on one by one. This process can take weeks.

The second reading was on 21 Feb 2007.

At this point some parties [National, United Future, NZ First] had decided that this bill was to be a “conscience” vote (it individual members were free to choose which way they wanted to vote) and others [Labour, Maori, Act, Greens] decided that it was to be a party vote (ie individual members must vote according to what the party leadership decide). Note also, that there had been an election between the first and second readings, so there had been changes in the shape of parliament. Some parties now had more influence, some less.

Ayes 70 New Zealand Labour 49; New Zealand National 6 (Bennett P, Blue, Borrows, Hutchison, Power, Rich); New Zealand First 3 (Donnelly, Woolerton, Stewart); Green Party 6; Māori Party 4; United Future 1 (Dunne); Progressive 1

Noes 51 New Zealand National 42 (Ardern, Auchinvole, Bennett D, Blumsky, Brownlee, Carter D, Carter J, Clarkson, Coleman, Collins, Connell, Dean, English, Finlayson, Foss, Goodhew, Goudie, Groser, Guy, Hayes, Heatley, Henare, Key, King, McCully, Mapp, Peachey, Roy, Ryall, Shanks; Simich, Smith L, Smith N, te Heuheu, Tisch, Tolley, Tremain, Wagner, Wilkinson, Williamson, Wong, Worth) New Zealand First 4 (Peters, Mark, Paraone, Brown); United Future 2 (Turner, Copeland); ACT New Zealand 2; Independent: Field

The bill then went to the Committee of the whole house. IT IS STILL THERE with the third and final reading due in a couple of weeks (ie it is NOT law yet).

Finally, the bill is given a third overall vote (the third reading), if it is passed it becomes law as of the date in the bill that states when it becomes law.

Some of the amendments
An amendment by Taito Philip Field (Independent) for the law’s introduction to be delayed a month if it passes its final reading was agreed upon (He had amendments ranging from1 month to 50 months and by agreeing on the first, the rest were not debated – this was a delaying tactic).
An amendment by Judy Turner (United Future) for the issue to go to public referendum if it was not passed by more than 60% of MPs was defeated.
An amendment by Clayton Cosgrove (Labour) for the effect of changes to s59 to be reviewed in 2 years time was adopted
An amendment by Chester Burrows (National) defining reasonable force as ‘transitory and trifling discomfort’ has been proposed but not adopted as it has been superseded by the amendment proposed by Peter Dunne (UF) (but in effect hammered out by Clark and Key) that directs police to ignore any cases it deems “inconsequential and not in the public interest”. This amendment was adopted on Tuesday this week.

The final vote, if passed, will put the adopted amendments into law.

The debate and the emotion
Some of this is personal opinion – warning J

I am absolutely certain that no members of parliament want to see children abused. I am certain that they all want to see measures in place that reduce the number of horrendous cases where children have been killed or badly injured. Part of the debate is about whether this bill will have any effect whatsoever on reducing cases of serious abuse.

Part of the debate has also been about the criminalisation of parents (or not) if they smack a child. Gordon Copeland (United Future) asked a Queen’s Council lawyer to give an opinion on the current law. The QC concluded that a parent is always not guilty of an offence (unless they are hauled before a court and convicted of using “unreasonable force”). Others (including Sue Bradford and Helen Clark) have stated that parents are technically guilty of assault now under current law and so the proposed amendment does not change anything.

The clear public opinion is that parents do not want to be considered guilty of a crime (whether or not they ever end up in court) if they lightly smack their child or use force to put them in time out.

There has been a lot of rhetoric that has divided. Sue Bradford and supporters have continued to use words like “hit” and “beat” and not “pick up and put in time out” or “smack.” These are very emotional words and, understandably, they have resulted in a lot of strong “anti-Sue” reaction by those parents who don’t like to be called child beaters.

Also, the labelling of people with emotionally laden words has not been helpful – “liberal” “fundamentalist” “Religious right” etc.

The role of churches
This is personal opinion – warning J

In my opinion churches should get involved in (i) supporting parliamentarians who are trying to reduce the incidence of child abuse, (ii) supporting parents (obviously) (iii) praying for parliamentarians of ALL parties (not enough of this happens!!!!!) (iv) supporting the education of their parishioners about how parliament works (in my opinion too many Christians and indeed Christian leaders are very ignorant of what can and can’t be achieved in parliament and how it is achieved. This means their voice is less effective).

What I disagree with is
(i) if a church expresses theocratic tendencies. Ie – we know best how to run the country because God is on our side (sorry – but this is how Destiny behaves).
(ii) Church hierarchy trying to speak on behalf of members without having consulted with them first. I recognise that it is difficult because 100% agreement will never be reached. Generally I think it better for church leaders to speak about principals rather than specifics of a bill. I believe the Anglican Bishops were wrong to speak out as they did. I also think that whilst John’s comments in the Press this morning were all very interesting, I think it was unnecessary that these dissenting views be expressed in the public and secular media.
(iii) Church’s being deliberately confrontational (especially with one another). I think both the Ecumenical Church group led by Anglicans in Wellington and Destiny should front up and apologise to each other, and all churches in New Zealand for the awful division they demonstrated the other day. Jesus prayed for unity and we should work at it. We shouldn’t be naïve and think this means we agree with each other all the time. Unity, though, is to be worked on – especially and how we present ourselves as Christians to the rest of the country.


Where to from here?
The final reading will most likely adopt the bill with all MPs voting for it with the exclusion of both Act, 2 United Future, Taito Philip Field and 6 NZ First MPs whom I expect will continue to oppose it. It appears (but not certain) that if there are dissenting voices in Labour and National (which there are in both) then these voices will not be heard in the final vote because Labour definitely, and the indications are that National as well, are voting as a party. Whilst it is technically possible for an MP to vote against their own party they normally need permission to do so. Those who have asked for that in Labour have not been given it. It remains to be seen if the same thing will happen with the National MPs. An MP may still vote against their party without permission, however, they are likely to face severe consequences from the party (eg – losing their ministerial post, being excluded from the caucus meetings where decisions are made, being dropped as a candidate in their seat or from the list, in the next election).

It will become law a month later.

At some stage, in court with some parent accused of assaulting their child, it must be debated if the incident at hand was “inconsequential and not in the public interest.”

Possibly a referendum at the next election …
Referendum: Currently there is a citizens initiated petition going around sponsored by United Future board member and former MP Larry Baldock. The petition currently has 170,000 signatures. If it reaches 300,000 then the question is proposes must be put to the country next election day. As with all such questions they must be put in both the positive and negative so that people can decide if they support the repeal of the law or not. (ie it is a petition seeking to have a question asked at the next election, not a petition voicing opposition – so both people in favour of and opposed to the law change may sign it in the hope that they will have their say come next election).


Further reading:
Scoop: The Press Releases by parties and lobby groups: http://www.scoop.co.nz/stories/HL0703/S00511.htm
How a Bill becomes law: http://www.parliament.nz/en-NZ/HowPWorks/Laws/7/5/6/75639197bdff4a15b57eaaade358509e.htm
Details of what was said in debates in parliament (Hansard reports) and the select committee report can be found at: http://www.parliament.nz/en-NZ/PB/Legislation/Bills/b/2/4/b24fba96f2224b1985bc254efac71c63.htm


Some of you know of my role in United Future as it’s Chair for Canterbury and Westland. Please note: The views expressed here are mine, not United Future’s.

Dr John Pickering
john@ie-nz.com
354 1424

DotCom 6: Who do you say I am? Part 1

Jesus asked his disciples about who people thought he was. Over the next couple of weeks we shall explore that question in our contemporary society.

First, let us dispel the myth that Jesus did not consider himself divine. There are many Biblical passages we could use for this (for example Paul's beautiful description of Jesus in Philippians 2). I've chosen to to use part of John's gospel.

One of the structures of John's gospel is the 7 "I am" statements.
6:35 I am the bread of life
8:12 I am the light of the world
10:7 I am the gate for the sheep
10:11 I am the good shepherd
11:25 I am the resurrection and the life
14:6 I am the way the truth and the life
15:1 I am the true vine

Each of these statements begin with "I am." (obviously). In Greek as in many languaegs today (eg Polish) there are two ways to say "I am", indeed two ways to express any verb. The reason is that the ending of the verb tells you if the meaning is "I" or "he, she, it, you, they". So the workd "eumi" in greek means "I am." However, if someone wants to emphasise the "I" then they can put the work for I in front of "eumi". That is they say "I Iam" (ego eumi). This is what John wrote was Jesus emphasis in all these statements. If he had spoken in English then we may have recognised the emphaise my the tone of voice "I am." John is making sure that the readers of know that Jesus was emphasising himself (singularly) in all all these statements.

But, wait, there's more.

Read
John 14:8-11 where Jesus explicity links himself to God the Father
10:30-31 where he is one with the Father
10:36 where he is recognized as the son of God
8:58-59 were he claims to pre-exist Abraham - "I tell you the truth, before Abraham was born, I am!"

8:59, 10:31,39 When the Jews heard what Jesus was saying they immediately, without hesitation, concluded he was blasphemeing and deserved to die. Why - because he explicitly identified himself as God because he used the Jew's special name for God. That name is "I am" (Yhwh, Jehovah in Hebrew). In Exodus 3:14 Moses asks God what his name is ... he answers "I AM WHO I AM".

The conclusion that John wanted his readers to draw is obvious - Jesus claimed to be the great I AM, the eternal creator God giver of life.