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The Strength of Tradition

Tradition is strong.

Tradition is strong like a straight-jacket, rigidly holding everything in place and constraining flexibility and innovation.

Tradition is strong like a brace, supporting a joint so that it can perform beyond its enfeebled ability.

That it isn’t, can’t be, strong in just one of these ways is what makes tradition such an insightful and challenging companion on the journey. Tradition is an endlessly inventive sparring partner.

The answer to who we are emerges in the discussion of the present and the past. Tradition is the major voice from the past.

The historic Baptist tradition

At the beginning of our series “Core Beliefs: Where Are We?”, we talked about our core beliefs and what they do for us. You can check that out here. In the preamble, we say that as a church we stand in the historic Baptist tradition.

There are good, bad, and ugly things about the historic Baptist tradition, itself a subset of the historic tradition of Christian orthodoxy (that is, right following of Jesus). The Preamble of our Core Beliefs summarizes a few aspects of this historic Baptist tradition. But here, I want to meditate for a little while on the value of standing in a tradition: tradition speaks into the present to help us better understand where we are in the midst of the fog. We will see that the historic Baptist tradition speaks with a helpful voice into current political questions.

Note that this post is longer than usual (~ 2,500 words, or about 2-3x longer than usual). Reader, you are warned.

Origin of the tradition

The historic Baptist tradition holds two important political values: liberty of conscience and separation of church and state. These two values are two sides of the same coin, answering the question, “What role should governing authorities have in the religious life of people being governed?” In the modern American context, we are used to the idea of separation of church and state.

What we may not have thought so much about, though, is that these values grew up in a very different time and place. When Baptists were first coalescing as a recognizable sub-group within Christianity in the early 1600s, basically everybody believed that the government should enforce “proper” worship in a state church. The point of separation of church and state within the Baptist tradition was that the state should not only tolerate different churches (or denominations) but that it also must not privilege a certain church. This is a long and interesting story involving many colorful people that can be read elsewhere.

These values which Baptists, among others, championed eventually—and often slowly and unevenly—made their way into the mainstream and are now enshrined in the US political system. The current multi-cultural, multi-religion US is the fruit of that legacy. People in the US generally believe that the system of government exists to regulate the well-being of how people relate to one another, but not to enforce or oversee the good of their souls by attempting to enforce religious observance.

Is our system the perfect solution to the problem of living together within a diverse society? No. But, looking back through history, I think it’s probably right up there at the top of ways that complex societies have yet come up with to enable diverse people to flourish together.

While the historic Baptist values of separation of church and state and soul liberty have largely gone mainstream in US culture, within the Baptist tradition they derive from certain theological convictions. Most importantly, the biblical convictions that 1) each person stands in direct relationship to God as an individual and 2) that true faith in Jesus cannot be legislated or coerced. Because of this understanding, we believe in tolerating members of other faiths so that their hearts can be turned to God through evangelism.

A contemporary conflict

Why belabor these points? Because in our current moment, the historic Baptist tradition speaks with a voice many Christians (and people who identify as “Christian” for political reasons) need to hear. In the current political moment, many conservative people—especially white Evangelicals, broadly construed—are talking about “Christian Nationalism.”

Paul D. Miller, an Evangelical sociologist, writing for Christianity Today, describes the movement this way:

Christian nationalism is the belief that the American nation is defined by Christianity, and that the government should take active steps to keep it that way. Popularly, Christian nationalists assert that America is and must remain a “Christian nation”—not merely as an observation about American history, but as a prescriptive program for what America must continue to be in the future. Scholars like Samuel Huntington have made a similar argument: that America is defined by its “Anglo-Protestant” past and that we will lose our identity and our freedom if we do not preserve our cultural inheritance.

Christian nationalists do not reject the First Amendment and do not advocate for theocracy, but they do believe that Christianity should enjoy a privileged position in the public square

Paul D. Miller, “What is Christian Nationalism?“

Whatever the particular merits of Christian Nationalism are—and for full disclosure there are people whom I deeply respect who describe themselves and their ideals as Christian Nationalist—we are wise to listen to the voice of the historic Baptist tradition we stand in as a church. The Christian Nationalist movement seems poised to try to push aside the values of liberty of conscience and separation of church and state. Giving special political privilege to Christianity and seeking to legislate Christian values on people who don’t want them looks like a rejection of the historic Baptist insight that the government’s job is not to enforce religious observance on people.

There is an important discussion to have about the degree to which Christian values represent values which are good for human society to follow in general. Some who fly under the Christian Nationalist banner appear to argue nothing further than this point. I agree in principle. When the Baptist tradition was solidifying, most people in “Christendom” broadly agreed to a general moral code that approximates many aspects of biblical virtues. That is clearly not the case today. But I would hasten to add that it is possible to labor for generically good social values and conditions without pursuing Christian Nationalism in the sense described above.

Appeal of Christian Nationalism

Christian Nationalism has some obvious appeal. In a cultural moment where Christian and conservative values—which are sometimes, but certainly not always, the same thing—seem to be on the retreat everywhere, people are looking for some way to hold on to what they believe America should be. I myself would be happy to see a conservative turn in the national moral landscape, regardless of peoples’ politics. Kevin DeYoung, a prominent theologian within the Evangelical movement, helpfully  describes the appeal of Christian Nationalism against the backdrop of major social change:

“We have to realize that people are scared and discouraged. They see America rapidly becoming less and less Christian. They see traditional morality—especially in areas of sex and gender—not only being tossed overboard but resolutely and legally opposed. Of course, we should not give way to ungodly fear and panic. We should not make an idol out of politics. We should not fight like jerks because that’s the way the world fights. But people want to see that their Christian leaders—pastors, thinkers, writers, institutional heads—are willing to fight for the truth. You may think your people spend too much time watching Tucker Carlson, or retweeting Ben Shapiro, or looking for Jordan Peterson videos on YouTube, or reading the latest stuff from Doug Wilson—and I have theological disagreements with all of them (after all, some of them aren’t even Christians)—but people are drawn to them because they offer a confident assertion of truth. Our people can see the world being overrun by moral chaos, and they want help in mounting a courageous resistance; instead, they are getting a respectable retreat [from Evangelical Christian leaders, NJE].

Kevin DeYoung, “The Rise of Right-Wing Wokeism“

A confident assertion of truth. That is key. Christian Nationalism, in its various forms, is confident that it is right and is willing to stand toe-to-toe with the forces of cultural chaos, as it sees them.

The wise voice of the tradition

This is neither the time nor place for a robust discussion of Christian Nationalism. As I’ve mentioned above, it is a complex phenomenon with good, bad, and ugly motives and expressions. Having come this far in the post, I want to take a minute to converse with the voice of tradition which we stand in as First Baptist Church of Manistique. While our tradition does not answer all of our difficult questions about politics, it does give us some clear guiding considerations to help us in our disorienting times. As various voices clamor for some version of Christian Nationalism in an attempt to bolster up or recapture a culturally conservative America, we can ask some pointed questions drawn from our tradition.

How has Christian Nationalism worked in the past?

Baptists “came of age” in a time and place where the government sought actively to enforce some version of Christian values and church life upon all citizens. That is, most every government in Europe and in the American Colonies could be classed under some version of Christian Nationalism. And a lot of people didn’t like that. At all. Including lots of Christians who lived in those countries.

In fact, the modern, liberal form of government which we associate with the West rose partially in response to the devastating consequences of the wars of religion which shook Europe. Christians killing Christians in the name of Christianity.

While Christian Nationalism sounds like an appealing idea, especially when compared to the cultural chaos of the moment, we have to honestly acknowledge that it hasn’t worked well in the past. The historical record of countries where Christianity was politically embedded is quite terrible on a lot of fronts. When you mix politics and religion, you end up with politics. More on this below. That is one of the great insights enshrined in the Baptist tradition.

For a good contemporary example of the problems of religious nationalism, see the violent excesses of the Hindu Nationalist movement in India. For instance, consider the use of violence and social ostracization against non-Hindus to force conversions in the name of nationalism, or the increasing violence against any who report on Hindu Nationalism and religiously motivated violence.

Are the aims and values of Christian Nationalism Christian?

This question should always be on our minds whenever we see an attempt to mix politics and religion. One of the clear patterns of history is that when religion is a powerful social force people use religious language and symbols to achieve their own political ends (see next point). If we take a long and hard, or even short and cursory, look at Jesus in his ministry, one thing is evident: he did not organize a political force to take control of the government, the culture, or the world. He will do those things, in his own time, but it will be through his power as the Reigning King of the Universe, not through shrewd political machinations.

Are the aims of Christian Nationalism Christian?

That is a question which we must never stop asking. We can see from history that Christian Nationalism produces many social goods by enforcing a thin version of biblical ethics upon society. There is benefit there. But what Christian Nationalism obviously doesn’t do it build robust followers of Jesus. And, it is worth noting, it has not proven to be a sustainable model of society in the long run. The US Colonies and the Modern European Countries were all Christian Nationalist at one point. What happened? The very values needed to sustain Christian Nationalism grow up from people following Jesus, not from legislating morality.

The Baptist tradition also invites us to ask a more focused question about the role of the church in society. Is the church pursuing following Jesus, or is the church becoming enmeshed in trying to become the government? In a zeal to preserve vestiges of Christian culture from the ravages of militant “progressivism,” is the church living in such a way as to show hope and light of the gospel of Jesus to the world, or living in such a way to punch political opponents in the mouth? Attempting to force people to be Christian, or to live like it, never has worked in the past. Why would it now?

Do we suspect that we are being used for political ends?

Finally, dialoguing with the idea of the separation of church and state (and remembering that it arose out of a desire for Christians to not be forced to support other state churches), should alert us to the possibility that people may just use us for their political goals. In history, the church was intimately united with the state in the West. Why are some politicians interested in reviving this arrangement at the current moment? Might it have less to do with piety and theological convictions, and more to do with political power? That is always a concern to keep in mind.

Leaders can rise up and speak words that sound Christian for political purposes. Of course, there are politicians who are followers of Jesus. But when politicians speak the language of Christianity without actually showing a consistent devotion to growth in Christ-likeness, beware. As like it as not, they are trying to use the language of Jesus to gain earthly power for themselves—something which Jesus himself did not do. Remembering the tradition of separation of church and state serves to guard us from being swept away in the headiness of the moment.

Standing in our strength

The current interest in Christian Nationalism is complicated. There are many threads involved to consider in making sense of the tangled knot which we have. One thread we should hold to is the strong voice of tradition. Knowing the tradition in which we stand can help us ask important questions. Certainly, asking the questions doesn’t give us the answers of the good, bad, or ugly ways we can interact with the Christian Nationalist movement. As followers of Jesus, we need to be reminded that victory doesn’t come through politics. We serve a king who surrendered himself to an earthly government, yet who then, as now, is exalted over it.

How we vote or where our political allegiances fall will always be complicated. What our tradition helps us with, though, is to resist being drawn off course in our fervor for or against certain political events and movements. The course of a follower of Jesus is to follow Jesus. This may lead to places and governments that look decidedly Christian, or it may not.

In making these few remarks, I want us to see just how relevant even the preamble to our Core Beliefs is for us as we try to live together as followers of Jesus. There are lots of complicated forces pressing us in many different directions in life. These Core Beliefs, even if not always giving easy answers, at least can help keep us from being blown away by the storms around us.

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Core Beliefs: Where are We?

Where are we? How can we tell? How can we know where we are going if we are not sure where we are?

As we begin a new sermon series looking at our core beliefs week by week, I wanted to reflect a little on the front end about the sermon series graphic that I’ve put together.

Photo by Artur Aldyrkhanov on Unsplash

Since coming here to FBC Manistique, I’ve been making sermon series graphics. First, I’m not a graphic artist by training or disposition. While not unartistic, it is not an area of my skills which I have developed with any rigor. In fact, if anyone is gifted in the realm of graphic art, I’d be more than happy to engage your valuable services in designing sermon series graphics which can serve as a pictorial guide to engaging the sermon series.

This post is a reflection of what I am thinking in choosing this particular picture for the graphic for a series on our core beliefs.

An inheritance to stand on

As you can see above, the picture is of a person sitting on a lichen-covered rock up in a foggy, mountainous area.

Core beliefs are the firm and settled rock on which we stand. Core beliefs have to do with what we are certain of; the truths we base our lives on; the realities which serve as our firm foundation. They are solid. They are a rock.

We did not make up these core beliefs. While they are in some ways distinct to the particular church tradition that First Baptist Church happens to be in, within our core beliefs dwell the core teachings of the followers of Jesus across the millennia. They serve to sketch out the field and how we stand in it. They are solid.

An uncertain surrounding

But the most arresting part of this image is what you can’t see. The blanket of fog obscures everything else. The man in the grey-hoodie is on a solid rock, but we can only guess where he is in relation to anything else. The rock is firm, but the world is mist.

One of the difficulties which followers of Jesus are facing, and will continue to face, is that our surroundings are increasingly misty. It is getting harder and harder to locate just how the solid rock of beliefs we stand on relates to the rest of the world around us. Knowing the firm foundation even creates a bunch of further difficulties and questions that evade easy answer.

We live in a time and place which, to use a helpful scheme developed by Aaron Renn, is a culture that is hostile to the existence and message of followers of Jesus. I don’t mean by that to imply we face anything like the hostilities in many other countries of the world where Christians struggle and are persecuted. But what I do mean to imply is that holding the beliefs and values of followers of Jesus is increasingly looked upon as odd, socially backwards, and perhaps even threatening to the well-being of people and society around us. And, as a result, we are less certain how our solid rock relates to the world around us. We are increasingly wrestling with uncomfortable realities as our core beliefs become an island in the fog.

In a lot of ways, Manistique is a shelter from these broad cultural trends…so far. Who knows what the future will bring? It is shadows and fog.

Where are we?

What do we do in this situation? If I had a definitive answer to that, I’d happily share it—not to mention embrace it definitively in my own life. But I don’t have a definitive answer. We’re certainly not the first followers of Jesus in history to face the rolling fog enfolding our rock. Many real difficulties are here and coming. Yet, also, many opportunities.

One thing I am certain of: we must become more familiar with the rock we stand on. We must become more familiar not just with what we say we believe, not just with a set of social values generally conservative in nature, not just with an association to certain political movements, but an actual living and vital connection to the truths which have been passed down about who God is, who Jesus is, and the way that God’s spirit is at work in this world.

Our core beliefs are a touch point. They’re certainly not an exhaustive description, nor do they include everything that we need to stand and live and flourish, but they establish a core. And it is a strong enough core to answer the question “where are we,” even if we are never quite sure how that relates to the rest of the world. But, in a world of swirling mists, maybe it’s less relevant for us to be able to answer who other people are, and more important that we can show and say who we are; that we can display the truths which we stand on, live through, and live for.

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The church and the hope of the world

On the off-ramp from the Christmas season, reflect on Christmas and hope. Christmas is a season of hope. The season where we remember the hope of the world. And that’s refreshing.

In a discouraging time recently, hearing about someone I knew who has done damage to the church, I heard a message of hope. A message noting that the church is not the hope of the world; Jesus is. The church exists to be a witness to the hope of the world, even when that witness is imperfect.

The church as a stained sign

There’s a lot going on and there’s been a lot going on in the church. By the church, I mean First Baptist Church, yes, but more broadly the church gathered within we’ll just say America. This last year has been a rough one when it comes to negative news (most often justly deserved) about many churches, Christian leaders, and Christian institutions. Institutions which aim to point towards Jesus, yet in the same gesture ended up pointing toward fallenness.

There’s ample evidence and testimony that the church fails in many ways. That people within the church fail in many ways. That the church presents a very disunited front to the world regarding social issues, political questions, and even often on questions of morality and ethics.

At best, the church is a stained sign.

Hope beyond the church (and through it)

But this Christmas season I am reminded to be hopeful. I’m reminded to be hopeful because hope is not found in the church. Hope is found in the church’s savior. Jesus is hope Incarnate come to the world.

And so as the church wrestles with all kinds of issues—sexual abuse, abuse of power and prestige, how to deal with charismatic leaders who lead for their own good rather than the good of the church, the quest to stay in control, infighting (and outfighting), the role of the church in nationalistic visions, with this that and the other thing—we can at least take hope and remembering that the church isn’t God’s salvation program.

The church is not the hope.

The church is a testament to the multifaceted wisdom of God (Ephesians 3.10-12).

The church is a testament to God’s grace.

And the church is woefully and sadly imperfect.

We could dwell on those imperfections forever and never run out of faults to highlight how the church today and in the past fails at living up to its mandate of being like Christ. We could point to so many ways where the church, and the people in the church, profess to know and follow Christ and yet live lives that run against the grain of who Christ is and what he did. Indeed, it takes very little creativity, insight, or effort to come up with ways that the church and people within the church fail.

And that’s sad. And it’s appropriate to be sad over the failures in the church. And yet, we must remember that the church is not Jesus; Jesus is not the church. While Jesus and the church are intimately related and God deeply cares about the church being like Christ, in the final analysis, the church and Jesus are not the same. The church is saved by Jesus. The church is rescued by Jesus. The church is founded upon Jesus.

Jesus is the hope…and the church needs to grow

This Christmas season, I’m reminded that it’s not in the end my responsibility to explain or atone for or justify the various failures and struggles in the church. Jesus came to take care of that. That is far to heavy a burden for me, or anyone else to lift.

This Christmas season, I’m reminded that it is my responsibility to follow Jesus, to walk upright, to pursue godliness, in short, to live in the hope which Jesus brings so that hope is evident to everyone in the world. We might say, it is our responsibility to try to not add more stains to the church than it already has. But remembering that a stainless church—if that could even be achieved—is not the hope of the world; Jesus is.

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Winter Reading Challenge, 2022

Stack of leather bound books

At the beginning of this Winter Reading Challenge, consider for a minute this question: Why read books? There are lots of reasons, some personal, some societal, some relational, some intellectual, and so on. Here are a couple thoughts about the role which reading can play in our lives not just as people who can learn from reading, but as followers of Jesus. Sometimes someone just says something well. Here I’ll pass on a few ideas about why to read.

Reading gives perspective to see

Think for a moment about the way that good writers become windows through which we come to see things we did not see before.

“C. S. Lewis regularly emphasized that great writers sought to share something with their readers – something which they themselves had grasped or seen and wanted to pass on to others, so that they might benefit. The best writers are not self-promoting narcissists who demand that we look at them, but those who invite us to look through them at what they have seen, enabling us to share in their experience. They are thus windows to something greater. Lewis himself saw authors not as spectacles to be admired, but as a ‘set of spectacles’ through which we can look at the world and see it in sharper focus and greater depth.”

Alister McGrath, J. I. Packer: His Life and Thought, 2.

Reading brings challenge to certainties

One aspect of good writing, especially fiction but also non-fiction, is that it provides an arena in which to challenge our certainties. Now, we must be careful. There are many things in life which we should be certain of and stand on. However, we are always in danger of becoming certain about what is merely our own limited vision of things. And when we become certain, we tend to demand others to live according to what we are certain is correct. This can cause all sorts of problems. Literature can bring us into another world and there unmoor us from what we were so certain about so that, when we come back to the real world, we are forced to ask questions of ourselves we would otherwise stay blind to.

“One aspect of this capacity to be multifaceted means that reading a good novel, or seeing a great play, we are conscious again of the complexity of human life, the ambiguity of so much behaviour, the mixture of qualities and motives in all of us. All this is a very healthy and important antidote to moralism. There is a human tendency to divide the world up into goodies and baddies. This can be so if religion is brought into it, though moralism certainly isn’t the preserve of religion. One of the great themes of Jesus in the Gospels is the way he tries to shake us out of all easy moralizing. We are directed to look at ourselves, at the great plank in our own eye before we call attention to the speck of dust in our neighbour’s eye. So literature, in bringing home to us the complexity, ambiguity and thoroughly mixed nature of human behaviour spells out and reinforces one of the central elements in the New Testament.”

Richard Harries, Haunted By Christ: Modern Writers and the Struggle for Faith, ix-x.

Reading can challenge staleness

And finally, perhaps at the farther reaches of what literature does for us, is that it helps give us categories of thought and belief which make sense in a fresh way to us. It helps us to think about the questions of life we have in language that makes sense to us today.

“At a time when so much religious language has become either unbelievable or alien to many people it is in works of literature that we can begin to discover what the Christian faith is about and what is at stake.”

Harries, Haunted By Christ, x.

There are many wonderful works of literature and theology from years gone past. Being a fluent and dedicated reader requires at least periodically venturing into the great tomes of bygone years. Yet, even spending a short amount of time in a book of a different century often feels like venturing into a foreign land. While the great authors of the past are writing about universal human issues, they do so in a way that often is foreign to us. Indeed, sometimes so foreign that it evades our understanding entirely.

In a similar manner, sometimes the religious and moral answers to life’s questions which we rely on belong to a different dialect, a different time and place, and have lost some of their forcefulness. Literature can shake up our thinking and help us keep speaking the language of our hearts in this day and age, rather than the language of peoples’ hearts from 100 years ago.

Finally, and related, literature is one of the means we can become aware of the ways Christ minsters to us in this time and place, and the ways we need to be broken out of this time and place:

“To every age Christ dies anew and is resurrected within the imagination of man. This is why he could be a paragon of rationality for eighteenth-century England, a heroic figure of the imagination for the Romantics, and exemplar of existential courage for writers like Paul Tillich and Rudolf Bultmann. One truth, then, is that Christ is always being remade in the image of man, which means that his reality is always being deformed to fit human needs, or what humans perceive to be their needs. A deeper truth, though, one that scripture suggests when it speaks of the eternal Word being made specific flesh, is that there is no permutation of humanity in which Christ is not present.”

Christian Wiman, My Bright Abyss: Meditation of a Modern Believer, 11.

To live now means to be hyper-aware of certain realities of the human experience and to be hyper-blind to others. There are whole ranges of the human experience which we see as half-shadows, or in various degrees of light. The first way we turn to Christ for rescue is doubtlessly in terms of one of the hyper-aware realities of human life in this day and age. Those are the types of brokenness which constantly smack us in the face. But Jesus came to rescue and restore not just those aspects of human life which our day and age lionizes. He came to redeem humanity in its totality, with all its endless complexity.

Reading can help us see the depth, the greatness, the height, the bigness of just what it is that God is doing in restoring the world through Jesus. And to see how he is doing that in our lives.

Happy reading, and may your journey through books bring you to places you never would have dreamed you could go, but to the very places your heart has always been restless to find.