Theology

This Christian Leader’s Favorite Verse from the Jain Scriptures

Why Vinod Shah cherishes these words from a former supreme preacher of the faith.

Christianity Today December 21, 2023
Illustration by Christianity Today / Source Images: Wikimedia Commons / Lightstock

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Khamemi savve jiva, savve jiva khamantu me. Mittime savv bhues vairam mamajham na kenai.

I forgive all beings and seek forgiveness from all. That is, I have friendship with all beings, I have no enmity with anyone.

-Tirthankara Mahaveer, the 24th tirthankara (supreme preacher) of Jainism

Forgiveness is at the heart of Jainism, and Jains believe that it is what allows them to protect all living beings, practice self-control, and experience inner peace.

Every year during Paryushan Mahaparva, an 8/10 day festival of self-purification among Jains, I get letters from many of my Jain relatives simply saying, “Micchami Dukkadam.” In the ancient Prakrit language, these words are a way of asking others forgiveness. By fasting and apologizing to their relatives and acquaintances, they purify themselves.

Vinod Shah, former CEO of the Emmanuel Hospital Association, an association of Christian hospitals, New Delhi, is presently based in Vellore, Tamil Nadu. A pediatric surgeon and a practicing doctor, Shah set up India’s first long-distance medical education program to empower government general physicians and turn them into full-fledged family physicians.

Read more about this series in the lead article, We Asked Hindu, Muslim, Sikh, Jain, and Bahá’í Leaders to Pick Their Favorite Bible Verses. (Other articles in this special series are listed to the right on desktop or below on mobile.)

Theology

This Christian Leader’s Favorite Words of Buddha

Why Ram Surat cherishes these thoughts from this spiritual teacher.

Christianity Today December 21, 2023
Illustration by Christianity Today / Source Images: Wikimedia Commons, Lightstock

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Appo Deepo Bhava.

Be a light unto yourself.

What stands out to me from the words of Gautam Buddha is his teaching about being your own light. He encouraged his followers to search for their own salvation. He said that he was not a savior, but the one who shows the way.

Buddha did not want his followers to be mentally paralyzed and ill-equipped but wanted them to reason. He taught them to be self-reliant, self-dependent, not wanting them to follow anyone blindly.

When his most loved disciple, Ananda, asked Buddha if there is a God, Buddha replied that he did not know but that his students and disciples should find out for themselves. He insisted that his disciples should not listen to him just because he was their guru (teacher) but that they should use their faculties to search out the truth. Hence, I really like this sentiment of seeking out after the truth. After all, Jesus also himself said, “You will know the truth, and the truth will set you free” (John 8:32).

Ram Surat, a doctorate, has spent 27 years sharing the vision and mission of Bhimrao Ramji Ambedkar and fellow Indian anti-caste social reformer Jyotirao Govindrao Phule. Currently based in Bihar, India, he champions the cause of caste reconciliation among the Dalit and OBC communities in North India.

Read more about this series in the lead article, We Asked Hindu, Muslim, Sikh, Jain, and Bahá’í Leaders to Pick Their Favorite Bible Verses. (Other articles in this special series are listed to the right on desktop or below on mobile.)

Theology

This Sikh Leader’s Favorite Bible Verse

Why Shamandeep Kaur loves Psalm 118:2-8.

Christianity Today December 21, 2023
Illustration by Christianity Today / Source Images: Wikimedia Commons, Getty

Let Israel say: “His love endures forever.” Let the house of Aaron say: “His love endures forever.” Let those who fear the Lord say: “His love endures forever.”

When hard pressed, I cried to the Lord; he brought me into a spacious place.

The Lord is with me; I will not be afraid. What can mere mortals do to me? The Lord is with me; he is my helper. I look in triumph on my enemies.

It is better to take refuge in the Lord than to trust in humans. (Ps. 118:2–8)

This is my favorite verse because it is comforting to know that when I am going through difficult times, God is carrying me in his arms. During pleasant times, I am always happy, but in times of trouble, it is reassuring that God is with me and that although I cannot see him, he is helping me. God loves me always and his love endures “forever.”

Whenever I have asked Christians to pray for me, their prayers have always worked. I have felt peace every time, a kind of peace that I never experienced before.

Shamandeep Kaur is a schoolteacher.

Read more about this series in the lead article, We Asked Hindu, Muslim, Sikh, Jain, and Bahá’í Leaders to Pick Their Favorite Bible Verses. (Other articles in this special series are listed to the right on desktop or below on mobile.)

Ideas

Four Views on What American Christians Think About the Israel-Hamas War

Correspondent

Recent survey finds strong support for sometimes conflicting agendas, but also many believers who are still “not sure” what to advocate for.

Pro-Israel activists and Pro-Palestinian activists at a rally.

Pro-Israel activists and Pro-Palestinian activists at a rally.

Christianity Today December 21, 2023
Stephanie Keith / Stringer / Getty

In an age of polarization and strong opinions, a sizable share of American Christians are still “not sure” what they think about issues within the Israel-Hamas war.

A recent Lifeway Research survey, sponsored by the Philos Project, found significant convictions among self-identified believers: Strong majorities support Israel’s right of self-defense (83%), but also the Palestinian right of self-determination (76%) and the goal of a two-state solution (81%).

But many questions revealed uncertainties about the complexity of the conflict:

  • 15% are not sure about the optimal outcome.
  • 17% are not sure if Gazans are responsible for Hamas’s attacks.
  • 18% are not sure if armed Palestinian rebellion is a natural response to mistreatment.
  • 24% are not sure if Israel’s blockade of Gaza has oppressed Palestinians.
  • 24% are not sure if Israeli control of the West Bank and Gaza is illegal occupation.
  • 26% are not sure if most Gazans support Hamas’s fight against Israel.
  • 31% are not sure if Israeli settlements beyond agreed-upon borders are illegal.

Furthermore, 41 percent hover between somewhat positive (25%) and somewhat negative (16%) in their overall perception of Israel, while 11 percent are not sure at all.

For each of these issues, of course, pluralities had an opinion on one side or another, as CT noted last week. To parse out the meaning of these diverse American Christian perspectives, CT asked four evangelical experts—two from peace-focused organizations in the US, and a Palestinian Christian and a Messianic Jewish leader from Israel—to describe what they found most surprising, concerning, and encouraging about the survey results:

Robert Nicholson, president of the Philos Project (“promoting positive Christian engagement in the Near East in the spirit of the Hebraic Tradition”):

In a moment when so much of the world is equivocating on or condemning Israel, I am pleasantly surprised to see so many American Christians still holding the line and calling out the unspeakable evil perpetrated by Hamas. A large majority (83%) agrees that Israel must take bold measures against their decades-long campaign of terrorism.

That most Christians name the media as the biggest influence on their thinking about this conflict (44%)—not the Bible (27%)—is pretty shocking. Only small percentages say that their church (12%) or Christian leaders (10%) influence their opinion at all. It just goes to show that Christians are no more immune from the Zeitgeist than anyone else. It also points to a lack of leadership among pastors who are not helping their flocks think through one of the most important conflicts of our day. Only 14 percent have heard support for Israel voiced in their churches.

I am also concerned by the large number of people who lean toward peace-forward options for ending the Israeli-Palestinian conflict. That 88 percent believe that lasting peace requires a mutually agreed-upon solution is commendable but out of touch with reality when Hamas is dedicated to the destruction of Israel.

This survey reveals a direct correlation between church attendance and moral clarity, regardless of one’s denomination, and that is very encouraging. Those who attend church more often are more likely to name the evil that started this war, and support the victims as they act to defend themselves. Whereas 16 percent of Christians say the US is not doing enough to help Israel, the share jumps to 23 percent for those in church at least once per week. The overall positive perception of Israel increases from 65 to 71 percent as well.

Christian friendship with the Jewish people—41 percent have met an Israeli—and by extension the Jewish state, has never been more important than it is today. But only 13 percent express that their personal experiences with Jews are contributing to their perception of Israel. Christians spent the better part of 20 centuries condemning the Jews. It is unconscionable that now, when the Jews are under attack by religious extremists, Christians would do anything but stand beside them.

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Todd Deatherage, executive director of the Telos Group (“a pro-Israeli, pro-Palestinian, and pro-peace movement seeking dignity, freedom, and security for all”):

For too long, many in the American church have participated in the fiction that the Israeli-Palestinian conflict is a zero-sum game. These survey results show that this false pro-Israel/pro-Palestine binary does not match most Christians’ understanding that all life is sacred, and that Israelis and Palestinians each have inherent dignity.

But it was still unexpected to see such strong support for what we at Telos call “mutual flourishing”—that there cannot be a good future for either Israelis or Palestinians in the land unless there is a good future for both. Overwhelming majorities of US Christians support the goal of a two-state solution (81%), believe in the right of statehood and self-determination for both nations (88% for Israelis, 76% for Palestinians), and say that lasting peace depends upon their mutual agreement (88%).

It was heartening how so many see that violence begets violence, and that the sacredness of human life necessitates a stand against both the brutal Hamas attack of October 7 and the Israeli blockade, invasion, and bombardment of Gaza that has resulted in massive loss of human life and ruination.

Only 16 percent agree that Hamas can achieve its national aspirations solely through violence, while 75 percent agree that it is an extremist group isolated from most other Arabs. And 50 percent agree that the blockade has oppressed Palestinians.

That such large numbers believe Christians should advocate for an immediate ceasefire (42%) and strong efforts to minimize civilian casualties (53%) speaks to an understanding that violence in all its forms is how we got into all this. It is not the way out.

My concern arises from the way the views expressed here are not being heard. The dominant voice emerging from the evangelical world is not reflective of the nuance and complexity represented in this survey. This is a historic moment in which Christians should not remain silent, especially as many prominent Christian leaders have expressed ongoing support for the destruction of Gaza, and others are maddeningly indifferent to the loss of Palestinian lives.

For too long, evangelical Christians have been the largest and most vocal voice dismissing Palestinian connections to the land and ultimately disregarding Palestinian humanity, even that of Palestinian Christians. And yet, it’s hard to see how this war does not bring about the extinction of the Christian community in Gaza that goes back centuries.

A robust community of peacemakers is urgently needed, bound to support the flourishing of all—and in a time like this to mourn with all who mourn. But we are also compelled to act to end this madness and address the core issues in a way that will allow for security, dignity, and freedom for Israelis and Palestinians alike. These results suggest that this road, which has often felt so lonely, is more possible than ever. Christians can and must be a part of this work.

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Dan Sered, chief operating officer of Jews for Jesus and president of the Lausanne Consultation on Jewish Evangelism:

Findings within the Lifeway survey were expected—and shocking. What concerns me the most is how heavily the media influences one’s opinion of Israel. We have been praying that the Lord would use this tragedy to draw people nearer to himself. But the present reality revealed that 44 percent of Christians admit that the media most shapes their perspective, compared to a low 17 percent who follow the Bible.

The implications go beyond the war and transcend the Middle East. When media drowns out the Scriptures, faulty news reports go unconstrained and perspectives get steered by emotion, experience, and opinion. In Isaiah 55, the Lord tells us that My thoughts are higher than your thoughts, but only 12 percent of Christians are influenced on Israel by their local church. And the challenge will be amplified for biblical discipleship as the US enters a presidential election year.

But furthermore, when 81 percent of self-identified Christians support the goal of a two-state solution, it reflects their lack of understanding that Hamas does not—they want Jews exterminated. Yet only 33 percent of responders believe Christians should advocate for Israel to continue the fight until Hamas surrenders.

I ask my fellow believers, “Are you willing to become a modern-day Corrie ten Boom and give safe harbor to Jewish people?” As we focus on Jesus’ Nativity, it is appropriate to remember that the one born King of the Jews wants us to pray for the safety of the people he came to save.

Christians believe God’s promises to preserve them, but these are no assurance to non-believing Israelis. For them as well as us, the Holocaust is not so distant a memory that we can be forgiven for wondering if the world would once again turn a blind eye to the renewal of a “final solution.”

Satan would like nothing better than to see terrorists wreak destruction on the land and all its people. As Christians—Jews, non-Jews, and Palestinians—we need to make it clear that the only hope for lasting peace is by becoming followers of Jesus. Gospel proclamation must be our high priority.

This survey was conducted online, and media is a main reason why almost 9 in 10 Christians have kept up with the current war. But when anything moves from being a resource to a reliance, it suggests that trust is put in the Psalm 20:7 equivalent of chariots and horses. These are challenging times, and the cruelty of terrorism has left many yearning for hope and comfort. Indeed, the IDF has a long track record of success, and the United States has shown strong support for Israel.

But I know that to draw hope from these is futile and temporary. My trust must be rooted firmly in the Lord, strengthened by his Word and presence in prayer. Only then am I reminded of the eternal hope I have in Messiah Yeshua, both now and for the future.

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Botrus Mansour, Nazareth-based chairman of the Convention of Evangelical Churches in Israel, in his personal capacity as a Palestinian Israeli Christian writer and lawyer:

In light of the brutal October 7 attack by Hamas, I had expected that US Christian support for Israel would have been even higher than it is. Yet I was surprised the results indicate more balanced positions. A majority (53%) agree that believers should advocate for strong measures to minimize civilian casualties, reflecting the high death toll of innocent Palestinians. A strong minority (42%) additionally calls for an immediate ceasefire to stop the killing.

I wish these numbers were higher.

There also appears to be a better understanding of the context of the Hamas attacks—without justifying them, of course. While only one-third (36%) agree that Israeli control over Gaza and the West Bank is an illegal occupation, half (50%) agree that the blockade of Gaza has oppressed Palestinians. And three-quarters (74%) agree in general that Palestinians have the right to defend themselves and the land their families have lived on for generations.

Occupation contradicts international law and is a serious hurdle to peace talks and any just solution.

What encourages me is the solid support of a political solution after the war (88%) and the recognition of the Palestinian right of self-determination (76%). My prayer is that this translates into solid action without compromise. My hope is that for the sake of both Israelis and Palestinians, any party that refuses a viable fair resolution of this conflict be held accountable.

But I am concerned that many think Christians should advocate for Israel fighting until all hostages are released (38%) or until Hamas surrenders (33%). The price would be very high: a long war with increasing numbers of Israeli soldiers killed alongside tens of thousands of additional innocent Palestinians. Not only are these goals very difficult, but they also contradict.

Yet the share advocating for the formation of a self-governing Palestinians state outside Israel (30%) is even lower, despite it being a strong aspiration. This is the long-range solution that if done in good faith will put an end to cycles of bloody violence.

It is interesting to see that 44 percent of American Christians cite the media as most influential on their opinions about Israel, while only 17 percent cite the Bible. I wonder if this is reflected in the descending reasons they give for their support, from Israel’s right to self-defense (60%) and it being the closest US ally (47%) to it being the historic Jewish homeland (44%) or linked to Jesus’ Jewishness (32%), biblical prophecy (30%), and the Bible’s teachings (28%).

All of these reasons are perhaps valid, but they completely ignore the moral dimension of Israel’s treatment of Palestinians. The media is a good source but is sometimes biased—and 44 percent agree—while understanding God’s word about the current state of Israel is not as easy a task as some people think.

Unfortunately, only 13 percent of American Christians have had their opinions influenced by personal experiences with Jews, and only 5 percent with Palestinians. Of the latter, I wish there was more, to overcome the stereotypes that exist. Palestinians are generous, hard-working, and hospitable. More people should discover this.

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Editor’s note: A selection of CT’s Israel-Hamas war coverage is now available in Arabic, among eight other languages.

Theology

This Hindu Leader’s Favorite Bible Verse

Why Goswami Sushilji Maharaj loves Romans 12:10, 13.

Christianity Today December 21, 2023
Illustration by Christianity Today / Source Images: Wikimedia Commons, Getty

Be devoted to one another in love. Honor one another above yourselves. Share with the Lord’s people who are in need. Practice hospitality. (Rom. 12:10, 13)

The Bible teaches Christians “to serve one another” and to “practice hospitality.” This is something specific found only in the Christian religion and nowhere else.

When I was America, I lived with Christians and spent considerable time with them. I watched them closely and observed that despite me being a Hindu, they served me like I was a brother to them.

Jesus sacrificed himself on the cross and gave himself for humanity. There was no Christianity then—whom did Jesus sacrifice his life for? He died for all humanity, not for Christians alone. So this message of Christ of taking all our sufferings upon himself teaches Christians to work impartially. And then he also assures us that “when God is with you, you need not fear man.” This is a great assurance that he gives us.

I am very inspired by the Christian community’s service in the field of education and medicine. The most important thing is that they stay subjected to the teachings of Christ to serve humanity. They can do what they do because their service is joined to their faith.

Like Florence Nightingale, an English social reformer and the founder of modern nursing who set an example of considering her religion and service as one, Christians never take them to be two different things. That’s the beauty of Christians who dedicate their life for the service of humanity as a worship to their God.

We see this example in hospitals. Sometimes patients’ family members may refuse to touch them, yet Christian nurses serve such patients with great care. Their motivation and inspiration to make “serving others” as their motto in life comes from the Bible.

I am awestruck at the huge sacrifices this community makes for serving not their own fellow religious adherents, but serving everybody irrespective of their religion, caste, or creed.

Goswami Sushilji Maharaj is national president of the Indian Parliament of Religions, Greater Noida, Uttar Pradesh. He is also a choreographer, actor, and spiritual guru.

Read more about this series in the lead article, We Asked Hindu, Muslim, Sikh, Jain, and Bahá’í Leaders to Pick Their Favorite Bible Verses. (Other articles in this special series are listed to the right on desktop or below on mobile.)

Theology

This Bahá’í Leader’s Favorite Bible Verses

Why A. K. Merchant loves Isaiah 2:1-5

Christianity Today December 21, 2023
Illustration by Christianity Today / Source Images: Getty, Lightstock

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Isaiah 2:1–5 This is what Isaiah son of Amoz saw concerning Judah and Jerusalem: In the last days the mountain of the Lord’s temple will be established as the highest of the mountains; it will be exalted above the hills, and all nations will stream to it. Many peoples will come and say, “Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.” The law will go out from Zion, the word of the Lord from Jerusalem. He will judge between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Come, descendants of Jacob, let us walk in the light of the Lord.

Isaiah is considered the greatest of the prophets from the house of Israel, and I love his writing about the establishment of the New Jerusalem and the kingdom of God. The text can be understood as a prophecy that will be fulfilled in contemporary times or interpreted as already fulfilled in Jewish history.

God has given us faculties of free will: the ability to understand and investigate. He could instantly establish the kingdom of God, but since he has given free will to humans, he wants us to understand this vision and be a part of that process—and a process it is, not a one-time thing. The kingdom of God cannot descend from heaven and just replace the defective, old order. It must be a progression, an arduous struggle in which all of humanity is involved and contributes positively.

Since the time when Jesus Christ appeared 2,023 years ago, the process was launched where the kingdom of God, the New Jerusalem, and the new law of God would come to pass. When the Word of God has spread all over the earth and the spiritualization of the masses of humankind transforms our planet into the mirror image of paradise, as attested by Baha'u'llah, the founder of the Baháʼí faith, it will be the time for the prophecies enshrined in all the sacred scriptures to be fulfilled.

Editor’s note:

CT was unable to find any Indian Christian converts from the Bahá'í faith to query on this question, so we asked Bahá'í leader A. K. Merchant for his thoughts.

From Epistle to the Son of the Wolf by Baháʼu'lláh:

The utterance of God is a lamp, whose light is these words: Ye are the fruits of one tree, and the leaves of one branch. (CXXXII)

In the Bahá'í faith, the pivotal principles are the oneness of humankind and the interdependence of all factions of the population. No matter the diversity of faiths, financial status, economics, or politics, the Bahá'í scriptures tell us that humankind is essentially one.

Bahá'ís believe that the prophecies contained in all the holy scriptures have been fulfilled about this age being the “Day of God,” that is, a time when humanity establishes, in biblical language, the kingdom of God on earth.

As our founder Baháʼu'lláh states, “The earth is but one country and humankind its citizens.”

Today, the crux of all our problems is disunity, which is also prevalent in the systems of governance.

In every activity that we Bahá'ís do, whether related to education or meditation, we focus on attaining the oneness and wholeness of the world in which we live.

For the Bahá'í, the divine plan has been unfolding for the last 180 years (since the Báb, the founder of the Bahá'í religion, started teaching in 1844). We see all the upheavals, turmoil, suffering, affliction, wars, and conflicts as part and parcel of the wake-up call for unity as proclaimed by the central figures of the Bahá'í faith.

We Bahá'ís believe that humanity must rise to a new level of maturity living in unity and peace with all the myriad diversities. This, I submit, is the real meaning of what Christians might say is the “kingdom of God” or “on earth as it is heaven.”

Baháʼu'lláh proclaimed, “The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established.”

A. K. Merchant is a leader with the Lotus Temple and the Bahá’í Community of India and general secretary for The Temple of Understanding—India. He is an author and subject expert in interfaith education and actively advocates for gender justice and environmental issues.

Read more about this series in the lead article, We Asked Hindu, Muslim, Sikh, Jain, and Bahá’í Leaders to Pick Their Favorite Bible Verses. (Other articles in this special series are listed to the right on desktop or below on mobile.)

Theology

The Baby Jesus Taught Us How to Scream

From the cradle to the cross, Christ in his humanity showed us how to cry out. In him, a not-so-silent night is a holy night all the same.

Christianity Today December 21, 2023
Sally Anscombe / Getty

This piece was adapted from Russell Moore’s newsletter. Subscribe here.

Before I begin, let me tell you that I hate what I am about to do. That’s because few things exasperate me more than the people who Well, actually Christmas songs. True, there was no innkeeper in the gospel Nativity accounts. We don’t know how many wise men there were, but we know they weren’t there at the same time as the shepherds. But nobody wants to be under the mistletoe with the guy arguing about how much Mary knew.

You no doubt know that the idea of a “Silent Night” is Victorian sentimentalism more than biblical reality. “The little Lord Jesus, no crying he makes” assumes that a baby’s cry is a sin rather than part of the good human nature the Son of God assumed. We shouldn’t stop singing those songs, but at the same time, maybe we should ponder exactly why the screams from the manger really do matter for us.

The Gospels reveal that the Nativity scene was in the middle of a war zone. Joseph was trekking to the City of David with Mary to participate in the very thing—a census—for which God had repudiated David himself. And he was doing so at the command of a pagan Roman government occupying the throne of David, seeming to invalidate the promise God made to his people. The puppet bureaucrat warming that seat—King Herod—was so enraged by the Davidic prophecies that would threaten his position that he, like Pharaoh of old, ordered all the baby boys of the region to be killed.

This mass murder was, Matthew reveals, a fulfillment of the words of the prophet Jeremiah: “A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because they are no more” (Jer. 31:15; Matt. 2:18). The little town of Bethlehem was, like the Hebrew territory within ancient Egypt, a place of wailing and lamentation.

In the midst of all of this, an infant squirmed in swaddling clothes. And had you been there, you no doubt would have heard not just crying but screaming from that manger.

Part of the reason it’s hard for us to think this way is because it’s difficult for us to imagine the mystery of the Incarnation—that the Word became flesh and made his dwelling among us (John 1:14) in every state of human life—from embryo to adulthood. But a big part of our missing this is that we don’t see how crying is an essential aspect of both our created and our redeemed humanity. As J. Gresham Machen, almost a century ago now, put it in his defense of the virgin birth: “To that doctrine it is essential that the Son of God should live a complete human life upon this earth. But the human life would not be complete unless it began in the mother’s womb.”

At some time or other, most of us convert accidentally and haphazardly to a kind of Zen Buddhism. Without thinking about it, we assume that the goal of the Christian life is that of a guru leading us to an introspective and internal tranquility, to detachment from longing into quietude.

The gospel, though, comes with the imagery of the loudest and most tumultuous moments of any life: birth and death. You must be born again, Jesus told us (John 3:3). We must take up our crosses and follow him to die in order to live, he revealed.

That reality is bound up with one of the most important images the Bible uses for the experience of faith—that of the scream.

The apostle Paul wrote that the Spirit prompts those of us who are joined to Christ to “cry ‘Abba, Father’” (Rom. 8:15). In fact, Paul wrote, the experience of the Abba cry is the Spirit of God’s Son, crying out from our hearts (Gal. 4:6). The life of the Spirt means, he argued, that we join the groaning of the universe around us, a groaning that he calls “the pains of childbirth” (Rom. 8:22).

For Paul, prayer is much less like the carefully crafted prayers Jesus criticized from the esteemed religious leaders around him and much more like an inarticulate groping for words, through which the Spirit himself “intercedes for us with groanings too deep for words” (Rom. 8:26, ESV).

That Abba cry is a callback to a specific moment in the life of Jesus—a prayer that is not a silent night but a wail of anguish. Looking at the cup of wrath before him, crucifixion under the curse of the law, Jesus cried out, “Abba, Father” (Mark 14:36) in anguish, his sweat like drops of blood (Luke 22:44).

The disciples with him, however, no crying they made, asleep as they were on the hay. For them, all was calm, all was bright. That was the problem, not the solution.

The cross was itself a callback to those days in the manger. Jesus, in the horror of execution, screamed out, “My God, my God, why have you forsaken me?” (Mark 15:34). This was a lyric to an ancient song, meant to evoke the whole—kind of like how if I were to say, “It came upon a midnight clear,” most of you would know I was talking about Christmas.

Jesus was here quoting Psalm 22, a song of David. The entirety of the psalm speaks prophetically to the fullness of what happens at Golgotha, “the place of the skull”—from the experience of forsakenness (v. 1) to thirst (v. 15) to pierced hands and feet, the lack of broken bones, and soldiers gambling for clothes (vv. 16–18). The song, though, is not just one of lament but one of hope in the faithfulness of God to his promises.

In the same psalm, David also sings that he learned to face the horrors of death—as a baby. “Yet you brought me out of the womb; you made me to trust you, even at my mother’s breast. From birth I was cast on you; from my mother’s womb you have been my God” (vv. 9–10). The dependence of birth and infanthood was tied, David sang, to the experience of the entire people of God: “In you our ancestors put their trust; they trusted and you delivered them. To you they cried out and were saved” (vv. 4–5).

And as Jesus looked out from the cross, he could see the very one who had swaddled him back at the manger—his mother.

Biologists, psychologists, and anthropologists all tell us that the interplay between a baby crying and a parent’s response are foundational to the way they attach to one another. An infant experiences an existential need—for food, for protection, for reassurance—and cries out, finding that, when all is the way it’s supposed to be, the child is not alone in the world; someone who loves him hears him. That’s true in the life cycle for human beings because, ultimately, it’s the even more primal longing we all are created to follow—to trust a fatherly God to feed us and to protect us.

Jesus was the firstborn of the new humanity. Joined with our common human nature, he lived out the life of trust and faith from which we had been broken. When he teaches us to pray “our Father” and “give us this day our daily bread” and “deliver us from evil,” he is telling us what, in his humanity, he was taught from the manger of Bethlehem onward.

Christ calls us to once again be as little children—dependent and vulnerable, attached and loved—not by cooing and gurgling but by screaming and groaning. And, like Jesus, even in those loud cries and tears, we are heard (Heb. 5:7).

All is not always calm. All is not always bright. But because the manger and the cross are our story too, a not-so-silent night is a holy night all the same.

Russell Moore is the editor in chief at Christianity Today and leads its Public Theology Project.

Culture

Pull Together Now

George Clooney’s “The Boys in the Boat” is a nostalgic true story for a divided America.

The Boys in the Boat directed by George Clooney in theaters December 25.

The Boys in the Boat directed by George Clooney in theaters December 25.

Christianity Today December 21, 2023
Laurie Sparham © 2023 Metro-Goldwyn-Mayer Pictures Inc. All Rights Reserved.

With The Boys in the Boat, in theaters for Christmas, director George Clooney has made a flawless sports movie, telling the true story of a humble college rowing team that united Americans across class divides and the expanse of a great but troubled nation. Boys is nostalgic and grounded in history, but it speaks directly—and deliberately—to our time.

Things are hard in 1930s Washington State. The Great Depression rages, work is scarce, and hope is even scarcer. Young Joe Rantz (Callum Turner) struggles to keep himself fed as he studies at the University of Washington, sleeping at night in a wrecked car in a shantytown. By day he studies and pulls a shift at a factory—if he can get the work. When he hears that a position on the university crew team comes with a bed and a stipend, he grabs an oar.

Joe is not the only rower having a hard time making ends meet, and the crew must compete against much better-funded teams, teams with full bellies and trust funds. Harvard is a powerhouse, Yale a serious contender, and Cal-Berkeley the local rival. But something clicks in the Washington team as they start winning races, something that will eventually take them to the 1936 Olympics in Berlin. Along the way, they become a symbol of and for Americans: knocked down but ever rising again.

The movie is excellent, shot with loving attention to the sound of a blade slapping a wave, the heave of an oar, the poetry of a shell cutting through the water like a dagger. Turner plays Joe with quiet reserve, balanced by his lively love interest, Joyce (Hadley Robinson). Clooney, no stranger to vintage sports films after directing 2008’s Leatherheads, manages to make an austere and esoteric sport not just interesting but exciting.

But The Boys in the Boat, based on a 2013 book by the same name by Daniel James Brown, is never just a feel-good sports flick. The backdrop of the ongoing Depression, the Great War in the near past, and a new war on the horizon keeps national crisis perpetually in view. Part of Joe’s backstory involves his father (Alec Newman), a hard-bitten, affectionless man whose own childhood ended at 14 when war broke out in Europe. Joe must make his way in rough times, but he does so while understanding that his father had it worse.

For the audience, it’s Joe’s generation whose experience of hardship is now fading into memory. The generation that survived the Depression as adults is all but gone—the real Joe Rantz died in 2007 and would be approaching his 110th birthday were he alive today—and with them is dying many American families’ firsthand or even secondhand knowledge of what it feels like to work to the bone and still not be able to fill your stomach or put a roof over your head.

That degree of poverty is at most a hand-me-down memory for the majority of Americans alive today. Aside from recent immigrant and refugee arrivals, comparatively few of us have known real hunger. But The Boys in the Boat makes this suffering nearly tangible: You see the deprivation, can almost feel the cold, and know the burning frustration of being able and willing to work but unable to find a job.

The 1936 Summer Olympics were infamously hosted by Adolf Hitler in Nazi Berlin, the final Olympic games until after World War II. Boys’ depiction of the Nazis’ rising power and barely concealed lust for violence is chilling, not least because the audience knows what the characters do not: that in five short years, these boys, and millions like them, would be in the battlefields of Europe and the South Pacific.

Yet in the meantime, in the calm before that storm, the boys in the boat have a chance to accomplish something wonderful. Eight young men from a poor, nowhere city represent their country not only in a quest for the gold medal but in a show of strength for a flagging people.

There is a magical quality when a team clicks. Here, some credit is owed to the coach (Joel Edgerton), the wise boat builder (Peter Guinness), and the team itself, but on a deeper level, this unity is ineffable. It can be fostered but never mechanically produced, and it is precious when it does appear. It’s what drew the whole country to their radios to listen to the race in Berlin, perhaps feeling as if every American were in that boat together.

That swell of emotion is not just for the past, producer Grant Heslov said at a recent screening in Washington, DC. After all the political division and pain of the last few years, Heslov mused, he and Clooney wanted to make a movie that would not only depict but inspire unity—that would get us all in the same boat.

Even more than their hard work, courage, and sacrifice in the face of adversity, unity is what is most admirable about the boys in the boat. They could only achieve greatness by rowing as one, literally and in spirit. We are better together, the movie whispers, in hopes that Americans would understand this once again.

Rebecca Cusey is a lawyer and movie critic in Washington, DC.

Culture

Surprised by Freud

A new movie, “Freud’s Last Session,” imagines a dialogue—and a friendship—between the famed psychologist and C.S. Lewis.

Freud's Last Session starring Matthew Goode and Anthony Hopkins in theaters on December 22.

Freud's Last Session starring Matthew Goode and Anthony Hopkins in theaters on December 22.

Christianity Today December 21, 2023
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Sigmund Freud and C. S. Lewis both lived in England when Prime Minister Neville Chamberlain declared war on Germany in 1939. Freud had recently left Nazi-controlled Austria with his family and was staying in London. Lewis, then at Oxford, was coming to prominence as a writer and theologian with the publication of The Pilgrim’s Regress and Out of the Silent Planet.

No record exists of the two men having ever met. But what if they had?

A new film, Freud’s Last Session—directed by Matthew Brown, adapted from a play of the same name by Mark St. Germain, and in select theaters beginning Friday, December 22—imagines a hypothetical house call by the Oxford don to the 83-year-old father of psychoanalysis. Anthony Hopkins (who also played Lewis in Shadowlands) brings a complex depth to Freud in his last weeks of life, and Matthew Goode (of Downton Abbey and The Imitation Game) is an earnest, younger Lewis who feels a bit awkward at having satirized Freud in Pilgrim’s Regress.

Soon, though, two of the greatest minds of the 20th century are debating everything from the existence of God to the origin of evil to the meaning of suffering. It’s a heavyweight matchup, and Freud’s Last Session offers ringside seats. One brief exchange gives the sense of the debate:

Freud: Your God who created good, or whatever that is, he must have also created the bad, the evil. He allowed Lucifer to live; he let him flourish. But logically he should have destroyed him. Am I correct? Think about it.

Lewis: God gave Lucifer free will, which is the only thing that makes goodness possible. A world filled with choice-less creatures is a world of machines. It’s men, not God, who created prisons and slavery and—bombs. Man’s suffering is the fault of man.

Freud: Is that your excuse and explanation for pain and suffering? Did I bring about my own cancer? Or is killing me God’s revenge for my disbelief?

Lewis: I don’t know. … It’s the most difficult question of all, isn’t it?

If this back and forth were the whole of the film, it would amount to a dramatized version of psychiatrist Armand Nicholi’s 2003 book, The Question of God, which set Lewis’s and Freud’s philosophies side by side in nonfiction format and inspired St. Germain’s play. But the screenplay’s inclusion of troubled pasts, familial conflicts, and personal suffering moves Lewis’s visit from an intellectual sparring match to an emotionally riveting drama—and the blooming of a friendship built not on shared values or common interests but on vulnerability and service.

As World War II progresses, air raid sirens and a bomb shelter send Lewis into a panic attack caused by PTSD from his service in World War I. Meanwhile, Freud’s inoperable oral cancer and mouth prosthesis give him constant, sometimes unbearable pain. When frustration arises, the two men shift from debating ideas to probing each other’s personal lives for weaknesses or hypocrisies—including Lewis’s much-debated relationship with a fellow soldier’s mother, Janie Moore, with whom he lived for many years.

Yet when either man sees the other suffering, he steps in to help. The climactic moments aren’t brilliant arguments, coups de gras delivered by one scholar or the other. They’re moments of pain, fear, and selflessness. They might be better proofs of God than even Lewis can muster.

Polarization has been the buzzword of our decade. We’re told it’s worse than ever before in American history (or maybe it’s not), that the problem is politics (or maybe it’s us), and that we have to become better at listening, at asking careful questions, at exposing ourselves to more viewpoints.

But what if the remedy for polarization isn’t talking or listening? What if it’s service?

We are called to “have the same mindset as Christ Jesus,” the one who “did not come to be served, but to serve, and to give his life as a ransom for many” (Phil. 2:5; Mark 10:45). We are told to “carry each other’s burdens, and in this way [we] will fulfill the law of Christ” (Gal. 6:2). Being persuasive isn’t in the instructions; in fact, many of our arguments will never make sense to nonbelievers (1 Cor. 1:18).

Freud’s Last Session doesn’t conclude with a rhetorical victory. Neither man “wins” the conversation—which is hardly a spoiler given their well-known careers and views. But they do come away changed. Freud finally opens himself up to be, as he puts it, “manipulated” by life’s beauty, and he’s willing to pursue a healthier relationship with his daughter Anna. Lewis, it’s suggested, finds new insight into his recurring fantasy of a forest that evokes awe of the divine.

Lewis labels the emotion of the forest as “joy,” and he and Freud both admit to a lifetime of longing for it. But arguing about free will and the problem of evil doesn’t bring them joy. Instead it’s found in small acts of presence and service, and we don’t need the intellect of C. S. Lewis to share that with an unbelieving world.

Caveat Spectator

This is Freud, so there will be talk of sex. He and Lewis spar on that topic along with many others, and in one scene a woman describes a dream involving sexual trauma. Some flashbacks to Lewis’s time in the trenches and hospital also contribute to the PG-13 rating.

Alexandra Mellen is senior copy editor at Christianity Today.

Theology

This Buddhist Leader’s Favorite Bible Verse

Why Budh Sharan Hans loves Colossians 3:23-24.

Christianity Today December 21, 2023
Illustration by Christianity Today / Source Images: Getty

Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving.(Col. 3:23–24)

I love the concept of service in the Christian community—of being kind to each other: “Be kind and compassionate to one another, forgiving each other, just as in Christ God has forgiven you” (Eph. 4:32); honoring each other: “Be devoted to one another in love. Honor one another above yourselves” (Rom. 12:10); and serving one another: “Each of you should use whatever gift you have received to serve others” (1 Pet. 4:10).

It’s like what Buddha said; “Good work will stay; bad work will not stay.”

The service performed by Christians toward humankind is not motivated by punishment from God, but by their love for God and because they want to obey his commands.

Budh Sharan Hans, is a prominent Dalitbahujan (a leading Dalit movement) thinker and social activist from Patna, Bihar. A winner of the Ambedkar National Award that honors work with India’s marginalized, he challenges mainline Hinduism’s understanding of the caste system through public speaking and writing, including his magazine, Ambedkar Mission.

Read more about this series in the lead article, We Asked Hindu, Muslim, Sikh, Jain, and Bahá’í Leaders to Pick Their Favorite Bible Verses. (Other articles in this special series are listed to the right on desktop or below on mobile.)

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