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Affiliated with the
Cowper & Newton
Museum
Olney, England
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An
application: our theological motivations (regarding modern human
slavery and exploitation):
Many people today
presume that Christian faith is politically motivated, and thus that
our convictions are political. Though it is understandable that this
attitude has developed in our presently politicized and polarized
historical context, it is an incomplete picture, since our
motivations are primarily theological. Consequently, the
so-called "culture war" feeds on the intense anxieties of those
afraid that one political party will trump the other, while
Christians are often in battle-posture as those who think all will
be well if only we pass another law or get another Christian into
political office.
I do not mean to
suggest that theological convictions do not lead to political
consequences, for they do. I also do not mean to suggest that there
will not be political battles resulting from theological
convictions. Indeed, all "sides" in the culture wars are
theologically motivated, some by a love for God, some by a hate for
God, and some by complete indifference. In all cases, there is a
theological motivation, regardless. Further, one's relationship to
God does not always predetermine one's political positions on the
many issues of our times, contrary to the assumptions of many who
oppose all Christian faith because (in ignorance) they assume that
belief in God leads to undesirable political ends. On the contrary,
we would argue that not only does belief in God lead to a diversity
of political ends, it is primarily motivated by key theological
conceptions that are underscored by compassion (that may lead to
diverse "solutions"): for example, believing that all people are
made in the "image of God," we believe that all people must be
treated with dignity, and respect, and love, regardless. In fact,
our theology (as Christ commands) also requires us also to treat
those who persecute us, hate us, and treat us poorly because of our
faith, with this same dignity. This is also a theme in American
history (in so far as we have been influenced by a creation-theology
of the image of God), that has not gone unnoticed in many parts of
the world that have at times witnessed Americans return goodness and
kindness for spite and hatred.
Most importantly, we
are motivated by compassion for those without hope, or love, or
light in this life, because we know the One who gives hope, and
love, and life. This leads believers to build for hope in seeking to
rescue those who are helpless, oppressed, exploited, and despised
(both born and preborn). We also see many evils in this world
against which to fight, rarely knowing which is most worthy of
attention and resources, and often failing to answer that question,
since we are all overwhelmed by the enormity and number of problems
in our world.
For example, since
today there are more than twenty million humans in some form of
coerced enslavement, we are theologically compelled to have
compassion, since God would have us CARE, in the least. Whether we
can make any difference, or whether we can hope to stop the illegal
trafficking of men, women, and children, is not the question. The
question is, do we care that tens of millions of humans made in
God's image are being treated worse than animals in a
slaughterhouse? These humans are created by God as personal,
spiritual, rational, moral, creative, social,
emotional, who have a conscience, a will, a longing for
beauty and love. These people, at this moment, have no hope of
deliverance, no hope for anything. Is not the gospel we preach a
gospel of freedom? But it is not enough to say we preach a purely
spiritual freedom, though we may know that a believing person
enslaved may have more spiritual freedom and solace than an
unbelieving slave, we can not say that our responsibility ends
there. Please join us on Oct 27th as we consider this
serious subject, that we guarantee will challenge you, at the
International Human-Trafficking/Enslavement Symposium. See pdf
schedule here:
Our theological
convictions as Christians must flow from the assumption that the
"human problem" is not political but spiritual. We do not do very
well in articulating this, nor in admitting our failure to stress
this fundamental truth intrinsic to biblical faith. Nevertheless, as
in the case of modern day slaves, we would be remiss to stop there,
indeed it would reprehensible in light of our theology of the image
of God. The ultimate solution to the human problem is a remaking of
the human character in the image of God in Christ, involving a
substantial restoration of that image, in order to make us useful in
serving this desperately hurting and hopeless world. It is this
serving aspect that I am addressing here; this is the fruit
of our theological convictions.
As Jesus
said, "by their fruit you will recognize them . . ." (Matt. 7:16). We
pray that our theology motivates us rightly, justly, truthfully, and
compassionately, while confessing that so often it does not.
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Isaiah 61:1 (NIV) The Spirit of the
Sovereign Lord is on
me,
because the
Lord has anointed me
to preach good news to the poor.
He has sent me to bind up the
brokenhearted,
to proclaim freedom for the captives
and release from darkness for the
prisoners,
Luke 4:18
"The
Spirit of the Lord is on me,
because he has
anointed me
to preach good
news to the poor.
He has sent me
to proclaim freedom for the prisoners
and recovery of
sight for the blind,
to release the
oppressed,"
Ps 82:3-4 Defend the cause of
the weak and fatherless; maintain the rights of the poor and
oppressed. 4 Rescue the weak and needy; deliver them from
the hand of the wicked.
Ps 10:17-18 You hear, O LORD,
the desire of the afflicted; you encourage them, and you listen to
their cry, 18 defending the fatherless and the oppressed,
in order that man, who is of the earth, may terrify no more.
Jeremiah 34:17 Therefore, this is what
the Lord says: You have
not obeyed me; you have not proclaimed freedom for your fellow
countrymen. So I now proclaim 'freedom' for you, declares the
Lord-'freedom' to fall by the sword, plague and famine. I
will make you abhorrent to all the kingdoms of the earth.
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Some facts from the House of
Representatives,
"Introduction Of The Trafficking Victims
Protection Reauthorization Act Of 2005":
The U.S. Government now estimates that
600,000 to 800,000 women, children, and men are bought and sold
across international borders each year and exploited through forced
labor or commercial sex exploitation. An estimated 80 percent of the
victims of this barbaric trade are women and girls.
Congress and President Bush have demonstrated
unprecedented international leadership in combating human
trafficking through enactment of the Trafficking Victims
Protection Act of 2000 (TVPA) and the Trafficking Victims
Protection Reauthorization Act of 2003. Since taking office, the
Bush Administration has devoted more than $295 million to combat
trafficking worldwide. Under the framework of the TVPA, the United
States Government's efforts to combat trafficking in persons have
focused primarily on international trafficking in persons, including
the trafficking of an estimated 14,500 to 17,500 foreign citizens
into the United States each year.
"Each
year sexual traffickers lure, coerce, trick, drug, kidnap, and sell
millions of vulnerable women and children into the multi-billion
dollar sex trade. In their daily lives victims of sexual trafficking
endure unspeakable acts of physical brutality, violence and
degradation including rape by so-called customers and pimps; undergo
forced abortions; acquire drug and alcohol dependencies; live in
fear for their lives and in fear for the lives of their family and
friends; suffer acute psychological reactions as a result of their
extreme physical and emotional trauma; and contract sexually
transmitted diseases which all too often bring life-long illness or
hasten death. If they survive, the physical, psychological, and
spiritual impacts of these experiences on victims are devastating
and enduring."
From
"The
Initiative Against Sexual Trafficking"
(Salvation Army).
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