Although the appellation “woke”—used by Ricky Gervais to the Hollywood establishment at the Oscars as “insider” language just a few years ago—is eschewed by progressives now that cultural conservatives have fastened onto it and redeployed it as a demeaning epithet, its inception in progressive circles originally indicated a true stance of religious conversion that Christians should recognize.  As the Church year winds to its eschatologically focused close and begins the new year in Advent, both Jesus and John the Baptist exhort us to “wake” up to the reality of our spiritual situation. Such an awakening is at once a combination of intellectual recognition and a posture of preparation for incipient action. “Woke” originally meant to the true believer in progressive ideals much the same thing that “newly illumined” meant to the just baptized in the early Church; it signaled the passing of a liminal threshold and the adoption of such a substantially new interpretation of age-old data points and orientation to the challenges of life as to be only capturable in the proclamation of a new identity.

It is by now not particularly provocative or insightful to interpret the constellation of ideological commitments that goes variously by the names woke, postmodern, poststructuralism, or social justice as a religion, but it is helpful to explore why this is formally rather than merely experientially the case. If religion is defined sociologically as a set of communal behaviors rather than as a set of metaphysical beliefs or commitments (a hopelessly Western definition in any case), this progressive set of beliefs above-labeled clearly functions as a religion for its adherents.

Channeling the work of Émile Durkheim, Jonathan Haidt helpfully identifies the sociological characteristics of a religion. By designating something as “sacred” a group of disparate people can have a sense of unified identity. You know you are in the presence of a thing (or value system) that has been designated by a group as “sacred” when that thing must be defended at all costs from even ridiculous or accidental insults. “Jokes, insults, and utilitarian trade-offs” cannot be tolerated if they impugn the honor of the thing held sacred because they threaten the fundamental social cohesion of the group’s acolytes. When what is at stake is the sacred, blasphemy codes dictate the range of acceptable expression, and such cannot be challenged by rational objections.

In a lecture at Duke University,[1] Haidt identified six groups that are now identified as sacred in the social justice milieu: the “big three” of blacks, women, and LGBTQIA+ along with a secondary group deemed slightly less sacred consisting of Latinos, Native Americans, people with disabilities, and more recently, Muslims.  Comments or ideas that are deemed less than laudatory of people in these groups or their behavior are met not only with outrage but disgust, an emotional response whose purpose is to get us to avoid things that are potentially poisonous to us—contagions and pathogens.

I spoke in last issue’s article of not permitting the pain of a student in my care—very real pain for which I had genuine empathy and wanted to see healed—to colonize my theology, coming to exercise a controlling influence over it. Viruses colonize their host by hijacking the cell’s DNA reproduction system, turning its very system of replication and renewal to its own purposes. The reason why progressive Christianity quickly ceases to be Christianity at all is that the Church’s ministries of renewal and replication—catechesis and evangelism—are necessarily reemployed in service of the new objects that are, in fact, now deemed sacred.

In the case of progressive Christianity, the aforementioned victim groups replace the orthodox objects of worship (the Triune God, revealed by the life, teaching, death, and resurrection of Jesus Christ) as the center around which the group’s identity revolves.  In the same way, the holy tasks of pursuing an amorphously defined and ever-mutating sense of justice for these sacred victims replaces the orthodox tasks of preaching the stories of Scripture and celebrating the Sacraments commanded by God’s Sacred Victim, as well as the repentance, conversion, and amendment of life according to the revealed will of God to which these lead. Progressive Christianity quickly ceases to be formally Christian precisely because it holds different things to be sacred than does the Biblical, Apostolic faith. I will have more to say on this in the next issue, but for now it is enough to note that it represents a different religion, not a different way to be Christian.

[1] https://youtu.be/Gatn5ameRr8?si=5elvFmZJAPTJyapK

READY OR NOT, HERE I COME!

Devotional for First Sunday in Advent, December 3, 2017 based upon Mark 13: 24-37

When you were young, did you play Hide and Seek?  If so, where was your favorite place to hide, and were you able to find a place to hide where no one was ever able to find you?

In playing Hide and Seek, the person who is It will close his eyes, while everyone else runs and hides.  The person who is It counts to a hundred or so and then says, “Ready or not, here I come!”  In our Gospel lesson for the first Sunday in Advent Jesus is saying to the world, “Ready or not, here I come!”  But unlike Hide and Seek, this is not a game.  This is dead serious.  We are in the final countdown before Jesus appears on earth to judge the world and to gather the faithful.  Jesus concludes His talking about His return with the words, “What I say to you I say to all: Keep awake.”  Ready or not, Jesus is coming.  We had better be ready.  We had better get ready.  But how do we get ready?  In our Gospel lesson Jesus tells us three things that we need to and can do to get ready.

First, JESUS TELLS US TO KEEP AWAKE AND WATCH.  

Now of course, we all need to be asleep part of the time – six, seven, or eight hours a day.  But this is not what Jesus is talking about.  Rather He is talking about the sleep of being unprepared.  The sleep of not caring about what is happening in the world.  The sleep of indifference and unconcern.  Like the cartoon that depicted a couple men talking at a party.  One rather unconcerned-looking man said to the other, “So what if it’s Armageddon?  It’s not the end of the world.”

We need to be awake to the fact that someday Jesus will return – to bring history to a close, to judge the wicked and to gather the faithful.  According to the Bible, there is no question at all as to the certainty of His return.  The only question is when.  A car accident can happen – an explosion can occur – like a bolt out of the blue.  Jesus said that His return will be like that.  Sudden and immediate.  We must be ready before He comes, because we cannot get ready when He comes.  We must wake up from our sleep of business-as-usual, because Jesus is coming – whether or not we are ready.

Second, JESUS TELLS US TO KEEP AWAKE, WATCH, AND PRAY.

But what does prayer have to do with being ready for Jesus’ second coming?  Through prayer we keep in touch with God.  If we daily keep in touch with God, we will not become careless about being ready.  We will always be ready for Jesus’ return at any time.

And then we also need to pray for those who do not know Jesus as their Savior and Lord.  We do not want these people to be found without faith if Jesus should return.  It is our responsibility to pray daily that they will be ready when Jesus returns.  

A young boy was fishing with his grandfather off the coast.  The young lad noticed a flashing light coming from the lighthouse even though it was mid-day.  The child said, “But I thought they used that light only when there was fog or a storm.”  His grandfather replied, “No, son, they use it all the time, because you never know when fog or bad weather might come up.  It’s better to always be prepared than to miss the opportunity to save someone’s life.”

Prayer is our taking advantage of every opportunity to save someone’s life.  In good times and in bad, in sunshine and in storm, we need to keep awake, watch, and pray that souls will respond to the love of God and get ready.

Third, JESUS TELLS US TO KEEP AWAKE, WATCH, AND WORK.

When Jesus returns suddenly and unexpectedly, what will He find you doing?  Jesus expects each one of us to be about His work, so that when He comes, He will find us doing what He wants us to be doing.

A traveler was visiting a castle in northern Italy.  The old gardener opened the gates.  The visitor stepped into the garden, which was being kept perfectly.  The visitor asked, “When was the owner last here?”  He was told, “Twelve years ago.”  “Does he ever write?”  “No.”  “Where do you get your instructions?”  “From Milan.”  “Does the owner ever come?”  “No.”  “But you keep the grounds as through your master were returning tomorrow.”  The old gardener replied, “Sir, I keep the grounds as though my master were returning today.”  As Christians we need to keep awake, watch, pray, and work as though Jesus were returning today.

Whether or not you are ready, Jesus is coming.  If you are not ready, you have reason to dread His return.  If you are ready, you have reason to rejoice.  For He is coming to be with us, to bless us, and to take us home to be with Him in glory.

Jesus is saying, “Ready or not, here I come!”  Are you ready?

Dennis D. Nelson

President of the Board and Director of Lutheran CORE

“Awake, my glory!  Awake, harp and lyre!  I will awaken the dawn.  I will give thanks to You, O Lord, among the peoples; I will sing praises to You among the nations.”  (Psalm 57:8-9)

Look around and what do you see?  Does not the sun come up each morning?  Is not the Lord giving all that is needed for life to continue?  Has not the Lord provided for You?  Yes and more.  Awaken, and regardless what is happening around you, see that the Lord is always doing His part in the midst of every time and place.  Give thanks to the Lord for He is good and provides always.

Teach me,O Lord, to sing to You with the work of my hands.  Guide me in those gifts You have given to use them for You always.  Lead me in the way I should go that I may go there.  Open my eyes to see the beauty of the earth and all that is in it.  Let my voice raise in song and my heart swell with praise of Your goodness to all.  May others know that it is You that I praise, O Lord.

Lord and Savior, Jesus, You are leading the way for as many as come through You to the Father.  Guide my thoughts and actions this day that I may see the goodness that is all around in spite of the battle of sin that still rages.  Keep my heart in joy and away from lament, and lead me to sing a sing of praise this day through all that I do.  Help me, O Lord, to walk as You would have me walk.  Amen.