Author Archives: gkatzke

Team 3, Question 1

Posted on by under global christianity

The conclusion of the second World War allowed for a cultural reset in America. Jacobsen says, “World War II pulled America out of the Depression and gave the nation a new sense of global calling.” (201). In 1954, America changed its official motto to “In God We Trust” and added “One nation under God” to the pledge of allegiance. “Mainstream” Protestantism began to take over the religious arena after the war had ended. The Civil Rights movement also undertook a religious drive as segregation was inherently contradictory of God’s law. Christianity was intertwined in culture and subsequently effected political movements and the overall ways of life. The Mainstream religion was largely, “polite, white, respected, and community-oriented” returning America to a post-war “normalcy.” Although this is all true, it is noted that religion became “more inclusive and less religiously particularistic.” The rise in Protestantism did not last long, as the theory of evolution blossomed in the public eye, and culture took a turn toward the secular side.

People began to identify less with religion and merge denominations like Lutheran, Baptist, and Presbyterian under the general category of “Christian.” During the time that Protestantism was on the decline, evangelicalism became popular. Jacobsen notes, “As mainstream culture was becoming more secular, and to some observers more morally confused, evangelicalism provided Americans with a combative version of Christianity that many found appealing.” (206) There is a common association of evangelicals politically siding as Republicans, that many people do not agree with. A large portion of evangelicals do not identify as Republicans, despite the stereotypes. This could be reason for the decline in religious affiliation, as many people do not want to be categorized with the commonalities/stereotypes of a certain group. “Many Americans now prefer to use the term spirituality to describe their faith commitments rather than the word religion.” (Jacobsen, 212). In general religion in America has become watered-down. We have become, “religiously diverse” and “spiritually fuzzy.” It is because of our given religious freedom that we are able to pick and choose the labels we give our individual beliefs. Americans are given the right to reject religious teachings and practices with the confidence that they will not be punished by their government. This freedom is so different from the early European ways and the current laws in some countries that continue to oppress people of different religious choosings. The extent of Religious freedom in America is also cause for the weakened commitment to religion and the increase of diversity.
If I were to make a “super Christianity”, it would not be far from Evangelical Christianity. My “super Christianity” acknowledges the Bible as God’s Word and is totally inerrant. That said, a personal acceptance of Jesus as savior is the only way to Salvation, and the task of a Christ follower is to spread the good news for God’s glory. An element of worldly Christianity that I might add is the culture of community and forgiveness that we see in Africa. I believe American Christianity severely lacks fellowship and understanding in most church communities, and this cause a huge emotional disconnect to one another and to God. The body of Christ (all believers) should stick together as there is power in masses. I also think we could take some of the emotional characteristics of African Christianity. Americans seem to be so concrete with their beliefs and brush off an emotional connection with the Holy Spirit. Neither Biblical knowledge or emotional connection can sustain a person’s faith alone, but together they create a balanced follower Christ.

Team 3, Question 1

Posted on by under civil rights movement

Martin Luther King Jr’s Letter from Birmingham illustrates the great disappointment that King had toward his nation, and his fellow believers in the way that they were treating issues of race. In the letter written from jail, the justness of laws and actions of civil rights activists are questioned in relation to morals and God’s law. King addresses the issue of which laws are just/unjust and why it is only moral to not follow some laws as they greatly contradict the laws of God. There are two reasons to follow a law and that is for legal reasons and for the sake of morals, but he continues to quote St. Augustine, saying “an unjust law is no law at all.” Laws of segregation are largely unjust because it causes separation while giving one group superiority and consequently makes another group inferior. King agrees with Paul Tillich in that separation is sin and then argues that “segregation is not only politically, economically, and sociologically sound, it is morally wrong and sinful.” This reasoning is the justification for the Black community to fight segregation laws, while following the 1954 jurisdiction to integrate schools; hence the laws aligned in solid morals should be followed and those laws that are morally unjust should not be followed, but reprimanded. King references the Bible story from the book of Daniel about Shadrach, Meshach and Abednego to further support his argument. These 3 men were punished for disobeying the orders to bow down to King Nebuchadnezzar’s image, as it was a ruling that did not align with God’s law. This story is parallel to King being forced to follow laws that are immoral and being punished for defying them.

Another issue that King covers is the accusation that the Black rights movement is violent and is viewed as extremist. The movement was ridden with violence, although not from the Black Activists; the violence was primarily from police, who of course were all White. In fact, King’s movement was forceful (for completely justifiable reasons) without being violent. He states, “Rather, I have tried to say that this is normal and healthy discontent can be channeled into the creative outlet of nonviolent direct action.” Acts of violence go along with almost any important movement or piece of history, but that should not be reason to condemn groups for fighting for what is right. Violence is an issue to consider, but often times the problem at hand is more important than the potential violence that may come along when advocating for movements of great significance. King makes his point as follows: “We must come to see that, as the federal courts have consistently affirmed, it is wrong to urge an individual to cease his efforts to gain his basic constitutional rights because the quest may precipitate violence.”

The accusations that the civil rights movement was considered “extremist” was at first insulting, but then King draws encouragement from the Bible as many of the greatest figures were considered extremists. Even Jesus, the son of God, was an “extremist of love.” Other Biblical characters who exemplify extremist qualities that King notes are Amos (extremist for justice), and Paul (extremist for the Gospel). In this sense, being entitled an extremist was not necessarily something of negative nature. Extremists can accomplish great things, just like Martin Luther King Jr did; extremist of just laws and treatment of all people that aligns with morals and God’s laws. While these allegations were being thrown around publicly, the White Christian churches said nothing to defend the Civil Rights movement even though segregation is morally wrong. King expresses his disappointment in his fellow believers’ lack of action and suggests a flaw within the church is that they are concerned with being non-conforming; “Perhaps I have once again been too optimistic. Is organized religion too inextricably bound to the status quo to save our nation and the world? Perhaps I must turn my faith to the inner spiritual church,…” Although there is disappointment in the church as a whole, there is hope in personal faith in God and the few others who are brave enough to protest the wrongs of segregation laws.

Martin Luther King Jr’s letter uses numerous tactics to dramatize the severity of the issue at hand. One of my favorite examples that is used is the comparison of segregation laws in America to laws in Germany under Hitler. King points out that the way Jews were treated was completely justified by the laws, even though totally morally wrong. This comparison was probably even more shocking when the “Letter from Birmingham Jail” was written because it was chronologically so much closer to when WWII/Holocaust occurred. Another really powerful point that King makes is the underestimated importance of the value of time. He receives a letter from a friend in Texas that suggests the Civil Rights movement will just take time. King does not agree with the notion that all things can be fixed just with time. If those who are fighting for justice do not use time wisely, suffering will continue to ensue. King rebuttals his friend’s notion of “all in due time” by stating: “Actually, time itself is neutral; it can be used either destructively or constructively. More and more I feel that the people of ill will have used time much more effectively than have the people of goodwill.” It is evident that Martin Luther King Jr sees the extreme importance and heaviness of segregation issues and is confident that eventually equality will be established, but only through a sense of urgency and determination.

Team 3, Question 2 – Katzke

Posted on by under pietism

Pietism was a German movement within Lutheranism that was led primarily by Philip Jakob Spener and August Hermann Francke. This movement continued to knock down the hierarchical system of the Roman Catholic church and give the laity (common people) more freedom to learn and worship for themselves. The Catholic church had been fighting to keep the Bible and understanding of it in the hands of the Papacy, but the church’s control could not last forever. Pietism was led by the belief that there was, “greater value in personal devotion and religious experience.” (Gonzalez, 259).
Philip Jakob Spener has been named the “Father of Pietism” as he took the concept of personal devotion and made it more of a reality for the people by founding “colleges of piety” and writing Pia Desideria. “Colleges of piety” were developed to convene Christians in an act of fellowship, and increase personal devotion. Spener challenged Christians by putting more responsibility on individual believers to be accountable for their own faith and understanding of the Bible’s teachings. By creating these groups, it would take some of the power away from church leaders/preachers as the congregation would no longer be blinded by the ignorance the papacy had tried to keep them under. This helped Spener and Francke move toward the goal of bringing the laity and clergy onto a more common ground of knowledge and power. Spener also made the notion that preachers should not speak for selfish reasons as in to demonstrate their own knowledge, “but rather to call believers to be obedient to the Word of God.” (Gonzalez 260). The pietist movement truly calls on the church leaders to humble themselves in order to better teach Christians.
Spener’s teachings in Pia Desideria give much more freedom to read and study the Bible, and in multiple social situations. Some of the ways scripture should be studied, according to Spener are: in traditional church services, gatherings of reading scripture out loud with little interpretation, study groups such as “colleges of piety,” and personal study (by yourself and with family). Spener highlights the importance of knowing Scriptures on a personal level in order to cultivate a deeper faith, as “Faith must be enkindled through the gospel.” (Spener, 31). Pia Desideria clearly states the importance of scripture to believers and says, “Scripture, without exception, should be known by the congregation if we are all to receive the necessary benefit.” (Spener, 31). It is then suggested that attending church and hearing sermon on scripture is minimal action in understanding the Word of God for yourself, therefore attending church should be accompanied by individual study as well. Spener also aims to have closer relationships between laity and clergy in the sense that laity would feel comfortable asking for clarification on passages of confusion. Encouraging more productive and trusting bonds not only helps the common people to learn more, but also lessens the power of the clergy and further moving away from the practices of the Catholic church. Spener continues to give more power to the people by stating that those who have adequate knowledge of the Bible should be allowed to give their input during services, when called to do so. This concept is modelled after the teachings of Paul in 1 Corinthians 14:26-40.
One benefit that Pia Desideria notes is the betterment of people’s’ abilities to teach the Gospel and guide their children and workers. Having a better understanding of the Bible and a deeper relationship with God will help all people live in a more godly manner. Pursuing spiritual growth aids in the “edification of all” (Spener, 32); edifying being the act of “teaching in a way that improves the mind or character” (Merriam Webster Dictionary). It is clear that the movement of Pietism was further separating Christians away from the rulings of the Roman Catholic church in hopes of instilling honorable morals into the people and a more thorough understanding of the scriptures they lived by.

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