Category Archives: Nonviolence

The Challenge of Followership

Leadership! It’s a fraught word, describing an even more fraught set of ideals. Leadership, in the final analysis, is neither good or bad. It is amoral. Like the notes on the musical scale and the letters of the alphabet, the essence of leadership, according to John Maxwell, is influence. When people are gifted as leaders, or in some way attain a leadership title, they walk in positions of influence. 

And therein lies the rub, because a culture is set according to the heart of the leader and those they surround themselves with, for good or evil, for strength or weakness. Someone whose influence leads people where they otherwise may not have gone, be it morally just or morally reprehensible, is setting or changing a culture for the duration of their leadership and beyond. That is, technically, good leadership, be it ever so terrible in its outcome. Nations, churches, organisations rise and fall on the way in which they’ve been led.  In 2019 the various modes of leadership across the planet denote that we, as citizens of the world, are in serious trouble.

In the face of drastic climate change in which the earth is vomiting the symptoms of its travail in torrents of floods, droughts, bushfires, cyclones, hurricanes, earthquakes, tsunamis, famines, mud slides, volcanic eruptions and other ‘un’natural catastrophes across the planet, one group stands as the voice of reason, crying out for the influencers of the world to pay attention and change course before it’s too late. The other group, like the people in Noah’s day, keep working, consuming, using, spending and playing as though there’s no tomorrow – which one day may be true. Continue reading The Challenge of Followership

Why Didn’t Jesus Denounce Military Service?

by Greg Boyd, originally posted at his website ReKnew.

A common objection to the claim that Jesus and the authors of the New Testament were opposed to all forms of violence is that neither Jesus nor anyone else speaks out against it. When soldiers asked John the Baptist what they should do in response to his message, for example, he told them not to “extort money,” not to “accuse people falsely,” and to be “content with [their] pay” (Lk 3: 14). He didn’t tell them to leave the military. In a similar fashion, when Jesus encountered a distraught Centurion, he healed his servant and praised his faith without saying a word about his leadership role in the violent and unjustly oppressive Roman-governed army (Mt 8:5-13Lk 7:1-10).

Along the same lines, without commenting on his military service, Mark reports that a Centurion confessed faith in Jesus when he witnessed how he died (Mk 15:39). And this same attitude gets carried over into the early church. Indeed, the first Gentile who came to Christ in the book of Acts was yet another Centurion. As Peter preached the Gospel to this man and his household, the Holy Spirit fell upon them and they were all baptized without a word being uttered about this man’s military service (Acts 10:44-8).

From Augustine to Aquinas to Luther up to the present time, these episodes have been frequently cited to justify Christians serving in the military. Continue reading Why Didn’t Jesus Denounce Military Service?

Sweden’s Bizarre Questions to Christian Asylum Seekers

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Pastor Christian Mölk

by Christian Mölk, originally posted on his blog.

In 2015, 41,000 asylum-seeking Afghans came to Sweden. Many Christians opened their homes and churches and welcomed asylum seekers with open arms.

Many asylum seekers saw the love of the Christians, and they became part of the Christian community. In their desperate situation and dream of a new and better life far from war and poverty, they sought Jesus and found peace, forgiveness, and salvation.

Since a person who has left Islam cannot be deported to Afghanistan, the world’s second most dangerous country for Christians, the Swedish Migration Board needs to decide whether the converts are genuine Christians or not.

That pastors certify that the converts are genuine Christians, baptized, and active members of a congregation, is not enough to be regarded as genuine Christians.

Continue reading Sweden’s Bizarre Questions to Christian Asylum Seekers

The Perils of Group Think

When David became king of Israel, certain groups gathered around him, each faction precisely gifted in ways that contributed to his ability to rule with wisdom and integrity. Far from being threatened, David welcomed them. He held the position of king for the sake of the nation and wanted all the help he could get to encourage the wellbeing of his people rather than undermine it, as rulers can so easily do. 

One key group to join him were members of the Tribe of Issachar, described in the Bible as ‘men who knew the times and understood what Israel ought to do’. (I Chronicles 12:32) It’s worth remembering that Issachar’s mandate was not contingent on David’s willingness to listen to them. Even if he’d rejected their insights they would still have followed through on their specific, God-given aptitude to recognize and understand the times they were living in, and look for ways to influence the culture of the nation.

After David died, the people of Issachar with their uncanny ability to see what was really happening underneath the hype, were no longer valued or utilised by succeeding kings. Continue reading The Perils of Group Think

Why Is Sweden Deporting Christians to Persecution?

Sweden is known for its coniferous forests, catchy pop songs and cheap furniture, not for deporting people to persecution, torture and death. But sadly, that’s what the Swedish government is doing to many Christians.

I recently wrote in the Christian Post about the ridiculous questions that the Swedish Migration Board asks asylum seekers who claim to have converted from Islam to Christianity. For example:

  • What does Matthew 10:34 say?
  • Which things are forbidden according to Christianity?
  • Can you describe the sacraments?

Together with some friends, I designed a test and let Christians all around the country respond to these questions. More than 100,000 people took the test. Less than 300 people were able to get more than 60 % right.

One can question the very premise of letting knowledge-based questions be proof of one’s faith. But when most Christians fail to recognize these questions as relevant or even answerable, you should really stop what you’re doing.

Complete Denial

Unfortunately, these questions have been used quite extensively, and when converts fail to answer them they often get deported. Obviously, deporting converts to countries where they are persecuted, such as Afghanistan, oppose Swedish law and the UN’s Universal Declaration of Human Rights. The Migration Board walks around this by claiming that the converts’ faith isn’t “genuine”. Continue reading Why Is Sweden Deporting Christians to Persecution?

Why Did Jesus Say He Came to Bring a Sword?

by Greg Boyd, originally posted at his website ReKnew.

Jesus said: “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword” (Mt 10:34). 

Some, both modern scholars along with church leaders since the fourth century, have used this passage as evidence to argue that Jesus is not altogether non-violent.

When we place Matthew 10:34 in its broader context, it becomes clear that Jesus’ teaching not only does not condone violence on the part of his disciples, it actually rules out all violence. As Jesus is preparing his disciples to proclaim the Good News of the arrival of the kingdom of God throughout the region, he warns them that he is sending them out “like sheep among wolves” (Mt 10:16, cf. vv. 5-15).

Continue reading Why Did Jesus Say He Came to Bring a Sword?

The Pentecostal “Angel of Mercy” During the Armenian Genocide

by Darrin J. Rodgers, originally posted at AG News and Flower Pentecostal Heritage Center.

An estimated 800,000 to 1,500,000 ethnic Armenians living in the Ottoman Empire (present day Turkey) were systematically rounded up and killed by Ottoman authorities between the years 1915 and 1918. The Armenian Genocide, as it came to be known, is the second-most studied case of genocide, following the Jewish Holocaust.

Newspapers around the world reported on the suffering endured by the mostly Christian Armenians. Right in the midst of the conflict was Maria A. Gerber (1858-1917), an early Pentecostal missionary who had established an orphanage in Turkey for Armenian victims.

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Gerber was born in Switzerland, where she was raised with 11 siblings by Mennonite parents. As a child, she did not have an interest in spiritual things, because she saw her mother weep when she read her Bible. She thought that Scripture must be the cause of sadness.

Gerber was a carefree child and loved to sing and dance. But, at age 12, she was stricken with multiple ailments, including rheumatic fever, heart trouble, tuberculosis, and dropsy. The doctor’s prognosis was not good — Gerber only had a short time to live.

Fear gripped Gerber’s heart. She had never committed her life to the Lord. She knew that if she died, she would not go to heaven. Gerber cried out, “Jesus, I want you to save me from my sins.” Immediately, she felt peace deep inside her soul. She was ready to die.

But God had other plans for the young girl. Gerber quickly recovered from her incurable illness, much to everyone’s surprise. Gerber’s mother had been so confident that her daughter was on death’s doorstep that she had already given away all of her clothing. Her mother scrounged around and found clothes for Gerber.

Gerber shared her testimony of salvation and healing at school and in surrounding villages. She found her calling. She read Matthew 28:18 and sensed that verse was meant for her: “All authority in heaven and on earth has been given to me [Jesus]. Go therefore and make disciples of all nations…”

Gerber’s faith deepened as she blossomed into a young woman. She received training as a nurse, but in her heart she wanted to become a missionary. In 1889 a remarkable revival featuring healing and speaking in tongues came to her town in Switzerland. In her 1917 autobiography, Passed Experiences, Present Conditions, Hope for the Future, Gerber recounted the rapturous praise and numerous miracles that occurred in that early Swiss revival.

The young nurse wanted training for missions work and, in 1891, she headed for Chicago, where she attended Moody Bible Institute. By the mid-1890s, she heard about massacres of Armenian Christians that were occurring in the Ottoman Empire. Gerber and a friend, Rose Lambert, felt God calling them to minister to the Armenian widows and orphans.

Gerber and Lambert arrived in Turkey in 1898 and began working with the besieged Armenians. They began caring for orphans and purchased camel loads of cotton for widows to make garments for the orphans and for sale. Donors from America and Europe began supporting these two audacious women who had ventured into very dangerous territory to do the Lord’s work.

Gerber, in particular, found support among wealthy German Mennonites who lived in Russia. In 1904, they funded the construction of a series of large buildings to house hundreds of orphans and widows. Zion Orphans’ Home, located near Caesarea, became a hub of relief work and ministry in central Turkey. When persecution of Armenians intensified in 1915, resulting in the extermination of most Christian Armenians from Turkey, Zion Orphans’ Home was ready to help those in distress.

Gerber identified with the emerging Pentecostal movement as early as 1910. This should not be surprising, as she had experienced her own Pentecost 21 years earlier. The Assemblies of God supported her missions efforts, and numerous letters by Gerber were published in the Pentecostal Evangel. Assemblies of God leader D. W. Kerr, in the foreword to Gerber’s 1917 autobiography, wrote that he had known Gerber for 26 years and that her story will encourage readers “to greater self-denial and a deeper surrender.”

Gerber suffered a stroke and passed away on Dec. 6, 1917. Gerber’s obituary, published in the Pentecostal Evangel, stated that she was known as “the angel of mercy to the downtrodden Armenians.”

It would have been easy for Gerber to ignore the persecution of Armenians. The massacres were on the other side of the world. She could have stayed safe in America or in Europe. But Gerber followed God’s call and spent almost 20 years ministering to refugees who faced persecution and death. Few people today remember her name. But according to early Assemblies of God leaders, Maria Gerber personified what it meant to be Pentecostal.

Read one of Gerber’s articles, “Great Results Seen in Answer to Prayer,” on page 4 of the Dec. 4, 1915, issue of the Pentecostal Evangel.

Also featured in this issue:

• “Divine Love: The Supreme Test,” by Arch P. Collins

• “What Think Ye of Christ?” by M. M. Pinson

And many more!

Click here to read this issue now.

Read Maria A. Gerber’s obituary in the Jan. 5, 1918, edition of the Pentecostal Evangel (p. 13).

Pentecostal Evangel archived editions courtesy of the Flower Pentecostal Heritage Center.

Darrin J. Rodgers has served as director of the Flower Pentecostal Heritage Center (FPHC) since 2005. He earned a master’s degree in theological studies from Assemblies of God Theological Seminary and a juris doctorate from the University of North Dakota School of Law. He previously served at the David du Plessis Archive and the McAlister Library at Fuller Theological Seminary. He is the author of Northern Harvest, a history of Pentecostalism in North Dakota. His FPHC portfolio includes acquisitions, editing Assemblies of God Heritage magazine, and conducting oral history interviews. His wife, Desiree, is an ordained AG minister.

ska%cc%88rmavbild-2017-01-06-kl-21-17-02Pentecostals & Charismatics for Peace & Justice is a multicultural, gender inclusive, and ecumenical organization that promotes peace, justice, and reconciliation work among Pentecostal and Charismatic Christians around the world. If you like what we do, please become a member!