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Identity

Introduction

An Egyptian friend was telling me recently about timings in Egypt. Apparently, there is a saying in Egypt: let’s meet at 0700: if I am not there by 0800, you should leave at 0900! That is not quite the way that time is perceived in Switzerland! But despite many cultural differences, I would like to focus this evening on one of many themes with which I believe we can all relate. We will think about Who we are, Where we are, and Being who we are at this stage of history.

We face very different pressures in our different countries. Belarus is very different from Germany, for example. But our situations also have great similarities, or at least some parallels, in our shared geographical space. And it is one of those areas of shared pressure at this stage of history that is the focus for our last evening: the issue of identity.

Let me illustrate the contemporary importance of this issue with a question: why would a young British Muslim tie a bomb to himself and blow up an underground train? Maybe there are two main answers. Firstly, maybe it is about wanting a life, which seems so meaningless, to count for something. And secondly, it is about identity.

Am I British? Am I Asian? Am I a Westerner? Am I a Muslim? Uncertainty about identity leads to great insecurity, which, in turn, makes people open to simple, extremist, and often aggressive “solutions” to complex problems.

The Identity question is central in the world’s trouble spots, and is part of the question that many are asking about the way forward for the EU: what does it mean to be European? This is one element in the crisis with the EU Constitutional Treaty; and it is also a central part of the debate about Turkey’s accession.

Identity questions have been asked for centuries. Very recently, in the late 20th century, the French existentialists asked these questions; even more recently, the Canadian novelist Douglas Coupland (Generation X etc) asked the question. It is a question that animals don’t ask, that plants or machines cannot ask. It is a human question. Who am I? Who are we?

Corporately, that is part of the question that Hope for Europe, the European Evangelical Alliance and the European Evangelical Missionary Alliance have been asking this year, as we have tried to understand what the best way to relate together is. To do that, we have needed to talk about who we are. So it seemed a good theme to finish with, on our last evening together.

I would like to encourage us all to be who we are, where we are, at this stage of history.

Who are we?

-In many ways, we are nobodies. But we are Christian nobodies. God has, in His grace, touched our lives: and chooses to take our lives and make them count for something. That desire to make life count is a basic human need as well. That’s another motivating factor for young people attracted to terrorism: feeling insignificant in the face of world power, young men and women want to be remembered. They want to be remembered whatever it costs others around them. That is clearly incredibly selfish (expand). But underneath that self-centredness is a very strong desire to make a difference for an important cause. The Jesus way offers the real route to positive and eternal life-changing influence!

Many people, including Jeff Fountain in his book “Living as People of Hope” and Robert Amess (former chair of the UK’s Evangelical Alliance) in his book ‘Can God use me?’ have made the point that God uses nobodies (like us) to make a difference (refer to RJMA book). That has always been true: and it has been true throughout the Christian era in Europe

Rodney Stark (Professor of Sociology and Comparative Religion, University of Washington) in his book ‘The Rise of Christianity’ writes:

‘Pagan and Christian writers are unanimous not only that Christian Scripture stressed love and charity as the central duties of faith, but that these were sustained in everyday behaviour. I suggest reading the following passage from Matthew (25:35-40) as if for the very first time, in order to gain insight into the power of this new morality, when it was new, not centuries later in more cynical and worldly times’ He then goes on to quote the whole passage, and comments ‘When the New Testament was new, these were the norms of the Christian communities’ (pages 86-87)

Keith Hopkins (Professor of Ancient History, King’s College, Cambridge) in his helpful book “A World full of Gods. Pagans, Jews and Christians in the Roman Empire” is hardly sympathetic in the ways he writes about Christians. So I was really surprised to read these words:

‘For all its idiosyncratic excesses, Christianity also promoted an image of self-sacrificing piety, of virtue, generosity to the poor, and kindliness to the sick’ (page 137). And again:

‘The visual world of Christianity was startlingly different, in image and meaning, from the classical world of paganism. But the greatest achievement of ancient Christianity in this period was, I think, its remoulding of social ethics, its purposeful construction of the virtuous believer” (page 132).

In summary: we are Christian nobodies.

-We are Christian leaders. God has made these particular Christian ‘nobodies’ leaders (using different factors including personality type and training to do that). The question that we face (the question any leader faces) is not whether others will follow us, but where they will follow us to?

What kind of leadership are we exercising? 1 Peter 5 vv 1-4 is a moving reminder that leadership is not about power or prestige, but about cost, because it is about service. Verses 2b-3 speak of temptations for leaders, which could perhaps be described as follows: reluctance to lead, the temptation to be self-pitying, to lead for our own benefit, and the temptation to be greedy.

Passages like that remind us that we are to be servant leaders. Passages like that remind us (if we needed any reminding!) that we are vulnerable, and frighteningly weak: but God is able to carry us through.

Brian Maclaren in his book ‘The Church on the Other Side’ speaks of seven marks of leadership in a changing world. This is his last:

‘Leadership must once again become a matter of love and spirituality, a place for spiritual sages, not just organisational technicians’ (page 117)

I hope you will allow me to issue a deeply personal challenge. I saw a review of a Christian organisation recently. In the section on “Threats”, it included lots of external threats from society (secularism, discrimination, etc), and various internal threats (falling income, lack of youth etc). But there was no reference at all to spiritual indifference. Do we not understand that this is our greatest threat?

Leonard Ravenhill’s old classic “Why Revival tarries” is old-fashioned in many ways. But some things have not changed: he says

“The two pre-requisites to successful Christian living are vision and passion, both of which are born in and maintained by prayer” (page 7), and then he asks “Can any deny that in the modern Church set-up the main cause of anxiety is money. Yet that which tries the modern Church the most, troubled the New Testament Church the least”

How are you and I doing spiritually? Honestly?!

So, we are nobodies, whom God has graciously drawn to Himself, whose greatest need is almost certainly for a deeper spirituality, but who have the frightening but wonderful privilege of leading others in our part of the world.

But that leads us to another question as a group and as groups. Are we prepared to be who we are together?

One of the theological truths that the German Evangelical Alliance always (and helpfully) emphasises is that those who have received new life from the Father, by the Spirit, through the Son, are organically one. Unity is not an optional extra, just as mission is not an optional extra: both come with life in Jesus. We are one, and we are His representatives on earth.

Our responsibility is to work out the implications of these given facts. This year, as we have tried to think this through at European level, we have come to clear conclusions about how best to express our unity in cooperative ways. Personally, I am also very excited about how many people worldwide are asking the question about how best to express our unity.

So: we are nobodies, who have become Christians. We are leaders among God’s People, Christ’s Body, we are one in Christ; and that unity is for the good of the world, as well as for the glory of God (John 17). We are people who are committed to praying and serving together, in whatever ways are most realistic and most honouring to God. Our unity is a unity with a vision! And we are committed to working at it, as Paul exhorts us in Ephesians (‘Make every effort to keep the unity of the Spirit through the bond of peace. Ephesians 4 Verse 3)

Where are we?

We are a mixed group here, from several places. In the EEA, we are, like many others deeply committed to the wider world: we are particularly concerned about Central Asia, and the Middle East/North Africa/ the Gulf (as our neighbouring ‘regions’ in a sense). But for these moments, let’s focus on Europe.

What is Europe’s identity at this stage of history? Our heritage is clear to all of us here. ‘European Civilisation’ has two very clear roots: Greco-Roman, and Judeo-Christian. It is not possible to understand Europe without an awareness of both of these.

The revised secularist version of European history (captured in the preamble to the EU Constitutional Treaty) reflects an Enlightenment tradition devoid of spirituality. But the Enlightenment grew from the Judeo-Christian Tradition. Has there ever been anything like the Enlightenment born out of the Muslim, Hindu, or Buddhist worlds? If not, why not? We would surely argue that the nature of God as revealed in the Hebrew and Christian Bible actively encourages rational engagement with His created order. And that this revelation therefore provides the fertile soil for the Enlightenment to take root.

Meanwhile, others, as they rightly try to resist a secular understanding of European history, may be in danger of trying to revive a “Christendom” that is also largely without any truly spiritual heritage.

The EEA is not committed to reviving Christendom: we are committed to building a new Christian heritage: an early 21st century one. Christendom is dead: thank God!

We have the wonderful responsibility of making Christ known in our very secularised context: not the responsibility of calling people back to Christendom! Personally, I think that people of Evangelical conviction are sometimes guilty of trying to do that.

Let me illustrate that suspicion, that I sometimes have, with a question designed to provoke thought (and it is a genuine question: it is not a statement): is the Christendom focus among some partly behind the arguments against Turkish accession to the EU? Our brothers and sisters in Christ in Turkey have strong views about accession: for them, EU membership would help to guarantee their religious liberty. Maybe we need to hear their voice more clearly. And maybe we should be praying that the Lord would bless Turkey, in whatever way He chooses. The reforms associated with the dialogue between Turkey and the EU certainly seem to be very positive, whatever the final outcomes of the Turkey-EU negotiations are.

We live in a globalised world, even if we attempt to deny it. Economically, the world is globalised; culturally, in the media, in organised crime, in terrorism, legal systems, and in the People Movements of various forms that are so much a part of contemporary life. Consider this irony for a moment: even anti-globalisation protesters organise themselves over the internet!

And Europe, even in its current uncertainties about its own future, continues to play a very significant part in global affairs, for a variety of reasons (see e.g. TR Reid’s ‘The United States of Europe’).

So, in the global village of the early 21st Century, what is Europe? And what should it become? Should there even be such a thing as a distinct European identity? The famous Irish social philosopher and management consultant, Charles Handy, in another context, asks: “Who will be the ‘we’ to whom we would want to belong?”

What kind of Europe are we all interested in trying to build?

Will it be a materialistic, self-centred, individualistic racist Europe: or will it be a Europe committed to biblical values of justice and servanthood, among other things? A Europe committed to racial harmony and mutual respect, or an exclusive club? Prejudice and racism are, of course, are also identity issues: and are often nurtured by insecurities about identity.

In the EEA, we share with others here and elsewhere a vision of a values-driven EU

We dream of a vibrant 21st Century Europe, in which variety is valued, and each culture makes its own unique contribution, in an atmosphere of mutual respect. A Europe committed to reconciliation, peace, liberty of conscience and religion, and the European Convention of Human Rights.

A Europe marked by respect for every individual, the sanctity of life, and the institution of the family. A Europe committed to the poor and disenfranchised: a Europe in which the voiceless have a voice, opportunities are created for the disadvantaged, and redemptive possibilities are fostered for both victims and perpetrators.

A multi-ethnic Europe with a strong identity, which actively encourages Europeans to take their place as partners in the world: humbly recognising that Europe has a lot to learn as well as to give. A Europe that refuses to become a new 21st century Empire: but rather engages as partners with the rest of the world.

In short, a Europe shaped by those timeless values that have played such an important part in shaping the past: a forward looking Europe committed to overcoming historic animosities, and to making a generous contribution to the welfare of the wider world.

And which International Body is likely to help Europe to become this more biblical place (i.e. to be different than it would naturally be), if not the European arm of Jesus’ global Church…..people like us here, and others like us across Europe? As Tove Videbaek argued so passionately on Thursday evening, we believe that we should not only be responding to agendas set by others, but that we should also seek to set the agenda. Isn’t that what the prophets did? Isn’t that part of what it means to fulfil our prophetic responsibility, in the name of the One who is Prophet, as well as Priest and King? Isn’t that what Daniel did, and what Jeremiah challenged people to do?

Being who we are where we are at this stage of history.

We are asking ourselves searching questions. What does it mean to incarnate Jesus locally, nationally, and in Europe as a whole in early 21st century Europe? We do not assume that it will mean the same as it meant in the 20th century!

What should be our contribution from and within Europe to the wonderful mosaic of world mission? Our responsibility, as Trinitarian Jesus People definitely includes mission! These are questions that many here, including lots of mission leaders, and the EEMA, are busy asking.

And how should early 21st Century Christians in Europe help one another to pray? National Evangelical Alliances are among those that have always been very committed to encouraging praying together. Thank God that there is a growing number of younger Christians in early 21st century Europe joining their older brothers and sisters, and praying (and praying together, as part of their praying)!

But our theme for this evening is identity. So let us ask ourselves another question. We hear a lot about Christians losing confidence in the gospel. Could it be that any lack of confidence in the gospel or in Scripture is actually as much a subjective loss of confidence in our own identity, as much as it is a loss of confidence in God?

Could it be that we have lost confidence in our own identity, in the face of secularist scorn?

The fact is: Jesus has risen from the dead! And that changes everything! Including who we are!

What is Christian Hope? What are we “hoping” for? Theologians use a technical phrase about this ‘Hope’, referring to ‘inaugurated eschatology’. What that means is this: change is on the way! Jesus’ death and resurrection have already changed everything! Some of that change can already be seen. And one day, everybody who has ever lived anywhere will see all the change!

Jim Wallis, in his book ‘God’s Politics’, cites hope as the last of his “50 predictions for the new millennium” (page 371): “Hope will be the most essential ingredient for social change”. As Jeff (Fountain) says, quoting an unknown source “Whoever offers hope, leads”

We all aspire to be Hope-Bringers, individually and together.

“Hope for Europe” clearly does not have a monopoly on Hope, just as the European Evangelical Alliance does not have a monopoly on Evangelicalism within Europe, and the EEMA does not have a monopoly on mission in Europe.

But Hope-Bringing is central to HfE (which is one reason why the EEA is committed to encouraging people into HfE networks), just as the Evangel is central to the EEA, and Mission is central to the EEMA: though we may need to continually remind one another of those things.

And meantime, until He returns, He has left people like us (nobodies, whom others are following, in Europe, Central Asia and the Middle East, People of Hope) to follow Him, reflecting His character and His truth: bringing Hope and Life to the world, on our journey. God has entered history, and His Kingdom is coming, on earth as it is in heaven (even in Europe!). The Bible is the same life-transforming Book as it has always been: Christian Truth, applied by the Spirit of the Living God, changes people as much today as it ever has!

And we have the same potential to impact and transform the world as any group of believers that has ever lived! We, who are united with Christ, are, in our very beings, the Foretaste of the Kingdom of God on earth.

What is our contribution to Europe and the world at this stage of history? It is not some new magic formula. Our contribution to this is being who we are! We need to be God’s people and we need to be God’s place of dwelling on earth. (See e.g. 1 Peter 2 verses 4-10). And could it be that this is exactly what Europe and the wider world need at this stage of history? Europe clearly does not need fresh ideological dogma to replace the bankrupt dogmas of fascism or communism or any other form of secular materialism (all of which are reductionist, because they exclude God and eternal realities). Nor does it need some fresh religion: it doesn’t need Islamic solutions, any more than it needs Christendom, or Churchianity. It needs Christ.

As Christ’s followers, learners (i.e. disciples), do we need to be ashamed or embarrassed about being people of Evangelical (Good News) conviction? Do we need to be ashamed or embarrassed about bringing Jesus to people and to every area of life? No we do not!

Does our world need us to be less radical, or less passionate about Truth? No it does not! If anything, we need to grow more radically transformational, as our confidence in God and His truth grows! More relaxed, as we bring Good News to the world, knowing that His hand is on our lives, that He watches over us, and that our own identity is therefore secure; more hopeful, as we recognise that one day the full implications of Jesus first coming will be understood by everybody.

Let’s ask it this way: what does Europe need at this stage of history?

There are clearly many answers to that question. But at the risk of being too simple, let me suggest two things that I am convinced Europe needs (and they are connected):

• It needs God to visit!

• And it needs God’s People to live as God’s People!

Europe needs us to be
who we are
Where we are
At this stage of history

Let me put this another way. To make a difference in early 21st Century Europe, we do not need something that God has not already given!

One day, the full potential of the already introduced Kingdom will be realised. Meanwhile, He has left us and lots of others like us, on earth, to be

• God’s People, and
• God’s Place of dwelling on earth

Together, we can make a difference, in Europe and the world, as we live out our true identity, in practice! Please God that He would help us to do that.

Bibliography

Can God use me? Robert Amess
Living as the People of Hope Jeff Fountain
Charles Handy: Pathfinder and Prophet of Change in the Workplace Robert Heller
A world full of Gods; Pagans, Jews and Christians in the Roman Empire Keith Hopkins
The New People Next Door Lausanne Occasional Paper
The Church on the Other Side: doing ministry in the post modern world Brian Maclaren
Why Revival Tarries Leonard Ravenhill
The United States of Europe: T R Reid
The Rise of Christianity Rodney Stark
God’s Politics Jim Wallis
Global Transformations

Personal reading thus far, 2005. Many of the above, and:

The Gods of the Nations: Studies in Ancient Near Eastern national theology Daniel I Block
Studying the historical Jesus Darrell L. Bock
Reformation: Europe’s House Divided 1190-1700 Diarmaid Macculloch
The message of heaven and hell Bruce Milne
Knocking on Heaven’s Door: American Religion in the Age of Counterculture Mark Oppenheimer
One Faith: the Evangelical Consensus Jim Packer and Tom Oden
A long obedience in the same direction Eugene Petersen
Dining with Terrorists Phil Rees
Just Peacemaking Glen Stassen et al
Kingdom Ethics: following Jesus in contemporary culture Glen H. Stassen and David P. Gushie
The Jubilee Manifesto Michael Schluter and John Ashcroft

Plus articles and papers, including:

Mission in Post-Christian Europe Ben Beckner (EFCM)
Redcliffe College (UK)’s mission “e-zines”

October 2005.