The Tower of Babel

The Tower of Babel

by | Jun 15, 2023 | Attitude Adjustments, Justice

babel

/ˈbeɪb(ə)l/

Noun

  • a confused noise made by a number of voices.

  • a confused situation.

According to the Encyclopedia Britannica the Tower of Babel is a mythological structure, and the narrative itself is a kind of parable with the aim of explaining the diversity of human language.

The story takes place after Noah’s Flood narrative, and tells us of the construction of a mighty tower. The Babylonians wanted to make a name for themselves by building a great city in the plains of Shinar with a tower stretching to the very heavens.

The narrative starts in Genesis 11:1 by explaining that the whole world had one language and a common speech.

There was a sense of unity.

There was also a sense of sinful arrogance or hubris.

In saying this I am referring to the interpretations of scholars like Von Rad, Driver and Westermann. After the deluge, God commanded the people to fill the earth – to spread out and cover it. They decided to band together and settle in one place. According to certain interpretations this was a sign of doubt in God’s promise to never again flood the earth – by building a tower reaching to the heaven, perhaps they would be spared another such judgement. An attempt to elevate themselves above the righteousness of God.

The Ancient Greek historian, Herodotus, confirms that the tower was indeed real, his records stating that he had seen the remains thereof.

The narrative itself though, and the implications thereof are hugely allegorical though.

A more African perspective on this story is that of Ghanaian theologian Solomon Avotri.

From the first chapters in Genesis and throughout the scriptures from there the concepts of man’s mortality, the search for eternal life and separation from God are common threads. Mankind finds itself in a constant struggle, as does God, for reconciliation.

“Making a name for themselves” is an attempt to gain a sort of immortality.

In the Tower of Babel narrative the attempt by people to reach heaven through technological development and their unity threatens God’s supremacy. Thus, God confuses their language and scatters them, because of their rebellious attempt to reach heaven. God did not want them to obtain immortality – create a name for themselves. The dispersion is not punishment for human arrogance or pride. The dispersion is a display of God’s ability to severe the link with human beings – leading to inaccessibility (Avotri 1999:20-21).

Avotri calls the efforts of the people to build the tower a ‘futile attempt at immortality’. At the same time it is a confirmation of life. The Tower of Babel narrative depicts God as the one with power over life and death.

In all of this God is depicted as being separated from man – “far off in the sky” – so to speak.

But in verse 5 (Gen. 11), He comes down to visit the city and the tower. His comments on their efforts, I can’t help but feel, carries a certain kind of positivity, when He remarks: “Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. “

And it is at this point that God confuses their language and scatters the people.

As a child in Sunday school I always supposed that God did this in an instant, but it was probably more a case of people just wandering in different directions – even in terms of the language barrier that arose.

It took time.

And in that time settlements became towns, became empires and vast nations. Wherever unity was, throughout the annals of history, great things happened.

Division – or duality of vision – amongst kin always led to separation and destruction.

Why did God confuse the language and cause this division?

I believe it is because we were not reconciled with Him, not UNITED with Him.

Our purposes and plans were still being driven by the flesh, by our selfish desires. Our hunger, our need to consume. Our need to dominate. To elevate ourselves above certain principles and call our own self-seeking the greater good.

Working in the NPO sector, and even amidst ministers, I have seen this – desires of the flesh being labeled as God’s will.

It was necessary for God to confuse the language and scatter the people in their fallen state.

Two points I would like to raise here at this point:

First of all, I feel like God loves diversity. Looking at the richness of life and the human experience from an evolutionary standpoint – how humanity has developed over the last few thousand years – from variations in skin pigmentation, to genes that make us exceptional at certain things like music, or sports, or accounting – even in terms of human brokenness, the fact that some, if not all of us, are so beautifully damaged that we need the grace of God to carry on.

Life is beautiful – when it is diverse.

And we need to embrace that diversity.

In the introduction to this series I mentioned that Jesus instructs us to welcome the stranger. I am reminded of Nirvana’s hit song “Come as you are”. The story as I heard it years ago was that Cobain’s lyrics and the song was inspired by a billboard encouraging heroin users to soak their needles in bleach before using (if doused in mud, soak in bleach), but for Kurt the words took on a new meaning – one of tolerance. Whether one was doused in mud or soaked in bleach, come as you are.

The sad reality is that even though heroin-addicted songwriters express this value honestly and sincerely, the church has not. We say “Come as you are” but what we mean is “come as you are, if you are like us.”

The true church, the real bride of Christ is selling herself on street corners to buy a ‘fix’ that can’t possibly ever mend the brokenness of her heart.

The stranger is not being welcomed.

We ignore them. We push them aside. The color of their skin, their sexual preferences, social or economic status, cultural or religious or theological differences (usually minor in the greater scheme of things) and personal convictions are all reasons for us to lock someone out.

The stranger is not being welcomed.

The religious institutions of the time did not welcome the relationship-revolution of Christ. He was a stranger in our midst, just as He was that day when he came down to visit the city of Babel.

We must celebrate diversity. We must celebrate our humanity just as Christ did – weeping with us, laughing with us, breaking bread with us.

Just like on the day of Pentecost. (Stay tuned for revelation).

Second point, and this was mentioned earlier in this article, is God’s word’s upon seeing the tower: “Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. “

Unity is a powerful thing.

As a worship musician I see the Spirit of God move and transform lives in a miraculous way – when there is unity. I see revival and restoration poured out when the ministers, the worship team, the altar workers and intercessors are working as one, when the congregation raises up one heart and one voice in seeking and supplication change happens.

When people come together and fight for social change something beautiful happens.

Slaves get freed. Workers get paid better wages. Civil rights are restored.

When people band together and work as one communities get uplifted, restored, strengthened.

If each person just gave away that which they have a surplus of, whether a loaf of bread or a case of tinned food, or a bag of clothes, the world would be a better place.

But we consume. And consume. And consume.

Our flesh drives us to be filled with pride, avarice and greed.

Because of this transformation is necessary.

God celebrates diversity. And there can be unity in diversity.

And this is where we come to the Pentecost outpouring in Acts.

Colossians 3:15 encourages us to let the peace of Christ rule in our hearts, that through it we are called to be part of one Body. Scripture makes it clear that it is through the Spirit of adoption that we cry ‘Abba Father’ and are baptized, through the death and resurrection and our acceptance and faith therein, into this family, into this Body.

In Acts chapter 2 God pours out His Spirit, and the tongues of fire. The disciples start speaking in languages not their own. And people from various nations were astounded at hearing their own native tongues being spoken by these Galileans.

Peter addresses the crowd gathered there – and no where does it say that the tongues had lifted, and although it is commonly assumed that his sermon was in Aramaic, the fact is we do not know for sure – the crowd was still diverse in language and nationality, yet all were ‘cut to the heart’ by what he was saying – unity happened. Unity in the Spirit – and 3000 were added to their number that day. What we know for sure is that effective Gospel communication facilitated by the Spirit of God took place that day – whether in Hebrew, Aramaic, or as I would like to believe, in a completely different dialect.

I’ve had the privilege of working with people who did not understand the common language but still God ministered to them regardless of linguistic barriers.

God transcends all our perceptions of time, space, language, materialism, and reality. He is above and outside of it all, even though He saturates everything and everything consists of and continues to exist in Him.

The Spirit of God writes testimonies on our heart. Not eloquent speeches or mortal efforts – no tower we can build can grant us immortality, or make a name for us.

But the words of God that day does ring true. If we as humans can start speaking one language, if we can find unity amidst ourselves, if we can work as one – nothing we propose or purpose will be beyond our reach.

However, it has to be within God’s will. God’s will is the expansion of His kingdom. The seeking of justice for those who are being pushed aside – God’s will is love and loving-kindness.

Caring for your neighbour.

Think of the difference we could make if we started speaking the same language. Think of the difference we could make if we were on the same page.

Jesus said: “They will know you are my disciples if you have fervent love for one another…”

Think of the difference we could make, the mountains that could be moved in our communities, the crooked ways made straight – oceans parted – if we were to find unity with God through Christ in the Spirit – if thus we could become one Body, with one Vision, with one Purpose. If we could be transformed to not seek our selves first, but the Kingdom and its values. God’s will here on Earth as in Heaven.

Think of the difference we could make if we started speaking the same language.

Think of the difference we could make if we could all love.

Christians and Climate

Christians and Climate

by | Jun 15, 2023 | Blueprint Reboot, Justice

environment
nˈvʌɪrənm(ə)nt/

1. the surroundings or conditions in which a person, animal, or plant lives or operates.
2. the natural world, as a whole or in a particular geographical area, especially as affected by human activity. “the impact of pesticides on the environment” (Oxford Languages)

I think at this point most of us, regardless of belief system or faith, know what Genesis 1:1 says. In the beginning God created the Heavens and the Earth. Period.

I know there are many theories and disputes regarding the first two chapters of Genesis, the creation narrative – from Creationist views, to heated debates about evolution, gaps and differences in the two narratives set forth and so forth – I want to state clearly here my firm belief that although an interesting past time, the exploration of our origins from both a Biblical and Scientific point of view, none of this is the focus of the Creation Narrative. There are two central themes however that I do want to explore. First of all – God created. Period. Full stop. And secondly, He entrusted us with the duty of looking after, loving and caring for His creation.

In the beginning God ‘created’ (Strong’s H1254: phonetic: baw-raw’) or bârâʼ implies not only a static work of creation, but also the institution of processes – like adaption or evolution over time. God spoke, and from His Word – living and active – all things were created. Our natural environment came into being.

Colossians 1:16 – 17 says: [16] For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: [17] And he is before all things, and by him all things consist.

Things visible – trees, rocks, plants, soil, bodies of water, living creatures great and small – as well as the invisible – processes and powers that keep things going. All of creation exists because of and continues o exist within the parameters and the boundaries He spoke into being.

Creation continues not only to exist, but also to expand and grow through the Exousia – or the delegated authority of God.

This delegated authority is not only seen in the invisible forces in our natural environment – things which, as humanity is evolving and moving forward, have started becoming visible as we unravel the intricacy and beauty our natural world – but also built into us.

When God created us He gave us authority and stewardship over creation. He charged us with exploring and taking care of His creation.

I have a great admiration for the Franciscan tradition in terms of their approaches to justice and especially the environment.

Keith Warner opens his paper, entitled ‘Franciscan Environmental Ethics: Imagining Creation as a Community of Care’ with the following thought: “Christian environmental ethics has yet to fulfill its potential. This field has yet to capture the imagination of a broad section of Christians; it has yet to make compelling arguments that moral concern for the Earth and its ecosystems are integrally related to the practice of Christian faith; it has yet to successfully persuade Christians that all creation is a community of moral significance.”

He continues to cite possible reasons for this failure. For example our failure to create a compelling moral narrative/framework – quite possibly because we have been focusing on apologetics – taking a defensive stance, focusing on only the first two chapters of Genesis – we are so busy arguing about the creation narrative, that there is no room for any practical action.

I love the Gospel According to Mark. In it Jesus is depicted as a man of action – Jesus takes charge. He is the Shepherd. He is the Healer. He is an Activist.

Are we not called to be activists? Are we not called to actively seek justice for the oppressed?

Creation groans.

Are we not called to act as stewards and fight for the dignity and conservation of God’s creation?

Many of us are immersed in eschatology – worrying about the end of the world – but we forget the beauty of the present. The beauty that surround us now. No wonder Jesus, in His sermon on the mount, asked, “why do you worry about tomorrow?” – be in the moment!

Scripture is full of references to nature, the beauty thereof, God revealed therein – if God is revealed in nature, if we can see His fingerprints on the mountain, and hear the whispers of His love in the hush of the ocean – why are we not actively working to preserve this moment?

Beyond this, there are some very real consequences to not taking care of what God has lovingly created and placed in our care.

From extreme weather to rising sea levels – whole communities get affected.

And it’s usually within our more marginalized communities.

How often do we hear about wildfires taking whole communities out? Leaving people homeless, destitute, hopeless?

How often do we see floods and extreme weather impact our poorer communities? Lives are lost in the process. Children drown.

“The impacts of climate change will not be borne equally or fairly, between rich and poor, women and men, and older and younger generations.” – UN Sustainable Development

Mary Robinson, the first female president of Ireland, former UN High Commissioner for Human Rights, and a strong advocate for climate justice says that climate justice “insists on a shift from a discourse on greenhouse gases and melting ice caps into a civil rights movement with the people and communities most vulnerable to climate impacts at its heart,”

Gigantic companies and conglomerates are often the biggest polluters – and our communities suffer because no reform is taking place.

Many of the victims, individuals and whole communities, affected by climate change have a almost unfairly low responsibility in causing the emissions responsible in the first place.

It is one thing for us to take responsibility in terms of what we can do – be a “good” person – buy eco-friendly products, recycle, be kind to your pets, rescue some strays, plant a tree, take care of your community – but it doesn’t change much. What Mary Robinson, and many advocates like her are talking about in terms of climate justice, is not merely a concept but a civil rights movement – seeking justice for those oppressed by structures much larger than they are, the structures responsible for the destruction of our planet.

Low income communities, people with disabilities, and the elderly for example can be more susceptible to the risks of climate impacts.

We’ve seen the stories on the news of peoples homes being carried away by raging storms and floods, youths dying in raging wildfires. We’ve seen crowded slums with poor air quality, poor access to clean water, major food instability – we’ve seen our brothers and sisters suffer on tv, and yes, we pray for them… but Jesus was a man of action. What are we doing?

Our shorelines are disappearing, our coral reefs are dying. Once beautiful and alive with splendour, kaleidoscopic and magnificent in its complexity – now lifeless and pale.

Many of our communities don’t have the resources to deal with the effects this has on the community itself – for example, the coral reefs dying doesn’t impact anyone specifically, right?

Wrong.

Coral reefs protects coastlines from storms and erosion. These beautiful, stationary creatures are also a source of new medicines – medicines used to treat things like cancer, arthritis, Alzheimer’s, heart disease, and certain viral and bacterial infections – according to the US Ocean Service, coral reefs can be considered the 21st century’s medicine cabinet. It also offers food security and jobs – from tourism to fishing to medicine.

If we examine “The Canticle of Creatures” by St. Francis of Assisi we find a connection between all living things – as Elizabeth Finnis so beautifully explores: “For Francis, as God is Our Father, he saw family relationships within all Creation. Birds, fire and wind are brothers. The moon, stars and water are sisters and our planet Earth who nourishes us is Mother. Creation is nature viewed with The Creator in mind, creation is fullness, life and community. Creation becomes fraternity.”

We are all connected – all the creatures of God – all of Creation – I am a note in a chord in a progression forming a beautiful melody, which in turn is part of a greater whole – the symphony of Creation, composed, carefully and beautifully by our Father.

Yes, we are but pilgrims and travellers in this world – we speak of the transience of earthly things – how it is supposed to die and fade away – but what then of the stewardship we were charged with?

Adam was charged with naming the animals, one by one – according to the creation narrative.

There is a connection.

We have become careless stewards.

Jesus asks his listeners to look at the birds. God’s eye is on every single sparrow. He clothes the flowers of the field in splendour.

God cares for His creation, and so should we.

Beyond that we need to understand that our natural environment is a interwoven web of ecosystems and habitats. Everything affects everyone eventually. If destructive fishing practices and pollution destroys our ocean food security is affected, our economies suffer, people lose their jobs – lose their homes – lose their livelihoods, and sometimes their lives.

Jeremiah 2:7: “And I brought you into a plentiful land to enjoy its fruits and its good things. But when you came in, you defiled my land and made my heritage an abomination.”

We squander our resources. So much so that wars are fought over it. People die.

The Levites were given towns to live in, and in the book of Numbers it is made clear: “You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land for the blood that is shed in it, except by the blood of the one who shed it. You shall not defile the land in which you live, in the midst of which I dwell, for I the Lord dwell in the midst of the people of Israel.” (Numbers 35:33-34)

We have squandered many resources, the land of plentiful has been divided, conquered, and defiled – and further defiled and polluted by bloodshed.

Our people are starving. Our people are dying because of poor access to water and sanitation – air pollution is real, and chronic illness is increasing.

Fauna and flora are wasting away, and with it medicine, food, and ultimately beauty.

We are burning this planet.

Ultimately, in seeking justice for God’s creation we need to do more than simply ‘going green’. We need to start raising awareness, we need to get involved in and support community projects,, get involved in our communities and help those affected by climate change by providing resources, or supporting initiatives that do.

Get your voice heard.

As this series continues, let us think about how we can practice our theology – live it, instead of just thinking and talking about it.

Let us think about Christianity practically – as something you DO, and not just something you “believe”.

Concept: Justice

Concept: Justice

by | Jun 2, 2023 | Justice

Oppression
/əˈprɛʃ(ə)n/

Noun

According to Oxford languages ‘oppression’ can be defined as ‘prolonged cruel or unjust treatment or exercise of authority’, ‘the state of being subject to oppressive treatment’ or even ‘mental pressure or distress’.

As a Christian I believe that Jesus intends to work against oppression in every way possible. God is the liberator – where the Spirit of the Lord is there is liberty – freedom!

From the Exodus of the Israelites and their liberation from slavery in Egypt to our liberation from sin and death through the death and resurrection of Christ Jesus, liberation and justice, freedom from oppression is a central thread throughout the Bible.

In the book of Isaiah 1:16-17: we read the following powerful statement:

“16 Wash and make yourselves clean.
Take your evil deeds out of my sight;
stop doing wrong.
17 Learn to do right; seek justice.
Defend the oppressed.
Take up the cause of the fatherless;
plead the case of the widow.”

Jesus teaches us much the same when He tells His disciples the parable of the Sheep and the Goats (Matthew 25), instructing us to feed the hungry, give water to the thirsty, be a friend to the friendless, care for the sick, visit the prisoner – show compassion.

He says: ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’

In Isaiah 1:10-15: God complains about the nation of Israel and their piety He speaks out against the emptiness of their offerings, and festivals and sabbaths – calling them meaningless. Religion is meaningless. He likens their religious institutions and authorities to the leaders of Sodom and Gomorrah – associating the leaders of Judah with two cities synonymous with sin and judgement, unrighteousness.

11“The multitude of your sacrifices—
what are they to me?” says theLord.
“I have more than enough of burnt offerings,
of rams and the fat of fattened animals;
I have no pleasure
in the blood of bullsand lambs and goats.
12When you come to appear before me,
who has asked this of you,
this trampling of my courts?
13Stop bringing meaningless offerings!
Your incense is detestable to me.
New Moons, Sabbaths and convocations—
I cannot bear your worthless assemblies.

These words seem so harsh – even harsher the words in verses 14 and 15 where God calls these offerings a burden, detestable, going as far as saying that He hides His eyes from them when they stretch out their hands, that He isn’t listening when they pray.

Why so harsh? Sometimes the truth isn’t very pleasant…

The sacrifices, offerings, Sabbaths, festivals and ceremonial pomp that surrounded it all had become nothing more than empty rites and ritual – a vain repetition of words – no action.

But in this vision in which God speaks to Isaiah, a solution is offered, a way forward is discussed – stop doing wrong! Start doing right!

As a worship leader over the last 2 decades I’ve seen many faces, many people pouring out their souls before God – on their knees, hands lifted high, voices raised in choir – only to leave the service and live the same selfish lives they had always lived. I’ve been stunned by my own capacity for self-seeking and gratification.

As I’ve said before and will say again, I did not find God in church, even though I had been a worship leader, a youth minister, an evangelist, a Sunday school teacher – you name it, I was involved – I found God in a Sunday morning Cocaine Anonymous meeting here in Johannesburg, when I was at my most broken. When I was a stranger, when I was hungry, thirsty and naked – God came to my rescue in a room full of chainsmoking, tattoed, addicts and alcoholics – because that’s where the Spirit of God was moving. Not in our hallowed halls, or precious pews with the leatherbound Bibles – but in a room full of broken people who had given up and ultimately given over to love.

We can sing the most beautiful songs on a Sunday mornings, pray fervently, devote our time to studying the Bible – memorizing and committing scripture to heart – we can do all these things, we can go to every church meeting, every service, post the most precious little quotes on social media, and it will still amount to absolute nothing if we are not changed to the degree where we want to be a force of change in the lives of others.

God makes Himself very clear:

“16 Wash and make yourselves clean.
Take your evil deeds out of my sight;
stop doing wrong.
17 Learn to do right; seek justice.
Defend the oppressed.
Take up the cause of the fatherless;
plead the case of the widow.”

John makes it clear, that if we say we LOVE God, but we hate our brother – if we fail to treat our neighbor as someone created in and bearing the image of God, we are lying.

What is important to God, way more important than showing OUR love to Him by having huge services and mega churches and putting loads of money into a collection basket, is us showing HIS love to the world.

Many Christians want to avoid discussions around this topic because our views on justice have been distorted by the more ‘woke’ definitions which apply to social justice.

This should not however keep us from engaging with these social issues and what the Word has to say about it. Justice is defined as promoting a fair society, where everyone – regardless of who they are – have the same opportunities and privilege. Justice means fighting against oppression in whichever form it may appear. God’s justice is righteous and leads to a healthier, happier society where Godly principles are practiced and Jesus is enthroned in all our coming and our going.

My friend T.M. Moore from the Fellowship of Ailbe noted the following as I shared this post with him (in discussing the term ‘social justice’) :

“This is not a Biblical term, and it tends to promote not a just heart but an activist lifestyle. Scripture speaks of justice – which it equates with righteousness – under five categories:

  • Obligatory justice: What we owe every human being as an image-bearer of God.

  • Preventive justice: What we do to prevent injustice from occurring (fence in your animals).

  • Restorative justice: If we do damage or harm, we must make amends (think: Zacchaeus)

  • Retributive justice: Punishment for wrongdoing

  • Distributive justice: Alms, offerings, helping the poor (think: gleaning)”

In writing this I do not aim to call Christians to a lifestyle of activism, but to call us, rather, to a higher standard of living. Striving for justice, in this sense, is not ‘activism’ but a form of worship which is Spirit led and enlightened by the Word of God.

It is about seeing God’s love and mercy righting wrongs and lifting the weight of oppression, caring for neighbour and nature – God’s creation – and being faithful stewards of the grace that God has so freely given.

God commands His people to seek justice – even for the stranger in our midst (eg. Someone who isn’t part of our congregation, church or even someone who doesn’t share our religious leanings or political views).

God calls us to be a force of liberation – to help others find freedom from oppression. Oppression takes many forms – from basic human rights violations, to issues of equality, to mental, financial and physical distress. We are called to be a force of change.

How do we accomplish this?

How do we move forward and start worshiping God in spirit and in truth?

As we prepare ourselves to think more on this topic and meditate on God’s Word, let’s look at small ways in which we can make a difference daily – how can we seek justice, break the yoke of oppression, and help others out of the slow of despondency – and who exactly is God asking us to seek justice for?