Tag: Christianity

During the nine days (hence novena¹) from May 14 (Ascension Day) through May 22 (the Saturday before Pentecost/Whitsun) Christians of all different denominations are invited to unite in prayer for the country of Austria. On Wednesday, May 13, a video will be release introducing the novena.

In the evening of May 24 (Pentecost Monday) there will be a live-streamed prayer service with leaders of the major faith traditions in Austria (Roman Catholic, Lutheran/Reformed, Free Churches, Eastern Orthodox).

On each of the nine days a video will be released focusing on one of Austria’s nine provinces, and there is a 24/7 prayer calendar where both groups (churches, parishes, etc) and individuals can sign up to pray during specific one-hour slots.

More information can be found at the website “Österreich Betet Gemeinsam” as well as on social media (Facebook, Instagram).

These thoughts on Forgiveness, by Fr. Kenneth Tanner, pastor of Holy Redeemer Anglican Church in Rochester, Michigan, are published here with his permission.

I believe in the forgiveness of sins. This is a bedrock Christian trust. The sentence has more than one meaning. It first affirms that God forgives humanity and forgives humanity without conditions, before we ask or repent. God forgives as we beat, mock, torture, and kill God. Forgiveness begins with a God who forgives.

I believe in the forgiveness of sins. This also means we trust that sins can in fact be forgiven—really forgiven—because God forgives. This basic trust is now almost countercultural. We congratulate ourselves on withholding forgiveness, clinging to our injuries, even after persons have “paid their debt.” The forgiveness that begins with God lacks nothing and accomplishes its healing ends.

I believe in the forgiveness of sins. This also means we trust that when we forgive our enemy, our neighbor, our spouse, child, or friend, by participating in the a priori forgiveness of God for humanity, we are healed and grow in our likeness to God in whose image we are made. The forgiveness that begins with God divinizes humanity as we practice the pardon of God. 

I believe in the forgiveness of sins. This finally means we trust that we, too, are forgiven. This might be the hardest reality to accept: that we are forgiven by God before we were born; that there is nothing we can do or not do to change our pardon by God. The forgiveness that begins with God ends in our acceptance of forgiveness. 

I believe in the forgiveness of sins. It might by now be clear that we believe in the forgiveness of sins because the human God says from the cross “Father, forgive them, for they do not know what they are doing.”

This is also the one who taught us to pray, “Forgive us our debts as we forgive our debtors.” (Not that God’s forgiveness follows ours, or only arrives for us or others after we forgive, but that we also forgive in imitation of the Father.)

I believe in the forgiveness of sins. The cross is where Christ sits enthroned. The cross is the “now” of the world’s judgment and all judgment is given to the Son. Jesus Christ does not after his death appear to his disciples to give 11 men the power to withhold a forgiveness he freely extends to all at the cross.

The risen Christ simply means ‘if you my disciples do not tell them that *I* have forgiven them, and if you do not forgive them yourself from the heart, they may not realize they’re already forgiven.’

I see a lot of entitlement around forgiveness; that we are allowed to withhold forgiveness, remain offended, forgive if we want…or not.

Not forgiving—and forgiving is a process—only harms the one who does not forgive. It often means nothing to the offender until they are truly aware of their offense.

I get that some leaders have used what Christians trust about forgiveness to enable and sustain abusive behavior and structures, to manipulate those they are called to serve.

Abuse of something doesn’t negate its goodness but it can make its goodness difficult to practice.

Abusive leaders sow terrific destruction when they abuse what Christians trust about forgiveness but this must be forgiven, too, and we cannot let their abuse cancel what we trust.

Let’s repeat that:

Christ is risen!
He is risen indeed!

Here are a few things — songs, texts, objects — which symbolize Easter for me: Continue reading Christ is risen! He is risen indeed!

In an article with the rather sensational title, “Charismatics Are At War With Each Other Over Failed Prophecies Of Trump Victory“, noted journalist Julia Duin reports on reactions to the fact that modern-day prophets, mostly from the “New Apostolic Reformation” (NAR) movement, prophesied a second term for President Trump and are now either apologizing for having gotten it wrong or else are engaging in all sorts of verbal gymnastics to explain why they didn’t really get it wrong after all. And some of the mutual accusations she reports make the sensational title seem rather fitting.

I read the apologies of Vallotton, Sandford, and Johnson. The issue which they all skirt is this verse in Deuteronomy 18:20-22 (and similar verses, i.e. in Ezekiel):

“But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die. And if you say in your heart, ‘How may we know the word that the Lord has not spoken?’— when a prophet speaks in the name of the Lord, if the word does not come to pass or come true, that is a word that the Lord has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him.”

Basically, a prophet whose predictions do not come to pass is a false prophet (Kris Vallotton’s denial notwithstanding)—and while we obviously no longer kill false prophets, a quick apology and then business as usual seems to be a rather inadequate response.

Many of us (even some of us who are not cessationists) have had misgivings about these modern-day prophets from the start because their “prophetic ministry” does not seem to fit the biblical model. Biblical prophecy was primarily concerned with calling the people of God to repentance, not with prediction of future events and vague feel-good messages. And, importantly, the biblical prophecy model leaves no room for getting some predictions right and some predictions wrong: if you get it wrong you are a false prophet and should—at the very least—shut up and shut down your “prophetic ministry”.

And some of us, myself included, are very much concerned by the fact that increasingly the “saner” elements in the pentecostal and charismatic movements, and even some in the Catholic church, are embracing these modern-day “prophets”, as evidenced by the wide support of the “Awakening Europe” events which are organized by leaders with NAR connections, and where such prophets are invited as speakers.

For me, one of the results of all this is that I have begun to question my own involvement with some reconciliation initiatives where these “prophets” are being embraced. I shall see where this leads me.

From Fr. Kenneth Tanner:

Christmas is not about greatness but smallness, not about strength but weakness, not about force or coercion but invitation and welcome. Christmas does not need anyone to accept its joy or embrace its light.

Christmas happens in the margins, away from the spotlight. Christmas is elusive for the proud and the blustery, and threatening to every form of politics: Herodian or Roman, British or Irish, Indian or Pakistani, Russian or American, Chinese or Korean, Iranian or Iraqi.

Christmas is about the vulnerability of God, a revelation in human flesh that God is the servant of his universe; that if we serve the creation with God we volunteer for a hidden insignificance that somehow still holds everything together.

The human God works as the best servants do, imperceptibly. This seems mysterious to us because the world thinks of power as showy and imposing, but love (which is what God simply is) abandons arrogance and adorns herself with poverty.

Is there a final moment in history when the church visibly rejects the world’s means, the privilege of self-defense, our idolatry of weapons, and decides instead to beat our swords and spears into farming tools?

Will we come to trust the humility and weakness of God in Jesus Christ to vindicate us—not our armaments and our anger and our right to stand up for ourselves—to make manifest an already-accomplished defeat of darkness on Golgotha?

What if the end comes only after an unprecedented and great slaughter of Christians, after a worldwide crucifixion of the body of Christ, in which after great sacrifice in imitation of her Lord she dies and rises from the ashes of her demise by the Spirit?

What if God is all in all because the cruciform pattern of love that governs the universe and holds all things together and gives all living things breath is confirmed in a peculiar crucified and resurrected people with Christ as her head?

In the end Jesus tells us we will win not by defending our life, nor by trying to hold on to our privilege, but by giving up our life so that the world might live. Any genuine celebration of Christmas comprehends this.

As Stephen Colbert recently said: “The message of Christ isn’t that you can’t kill me. The message of Christ is you can kill me and that’s not death.”

“For it was life which appeared before us: we saw it, we are eyewitnesses of it, and are now writing to you about it. It was the very life of all ages, the life that has always existed with the Father, which actually became visible in person to us mortal men.”

1 John 1:2 (Phillips)

Copyright © 2020 by Kenneth Tanner
Fr. Kenneth Tanner is pastor of Holy Redeemer Anglican Church in Rochester Hills, MI, USA. Painting: Arcabas.
This article was first posted here on Facebook.