7. Jahrgang MBS Te x t e 152 2010

Thomas Schirrmacher Putting Rumours to Rest

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EthicsErgänzungen zur Ethik TableInhaltsverzeichnis of Contents

Do We Need a ‘Rumour Commissioner?’ ...... 5 Talking about Others?...... 7 Justice and Peace...... 8 First Expose and Admit; Then Forgive...... 9 Annotation...... 11 The Author...... 11 Impressum...... 12

Translated by Richard McClary

1. Aufl. 2010 Putting Rumours to Rest

Putting Rumours to Rest Thomas Schirrmacher

“Whoever has gossiped knows (and we all Malicious rumours and slander have done it, because nothing interests belong in a list of those attitudes and us more than the human element), that actions that are directed at our neigh- the appeal of rumours about the private bours and that we normally immedi- lives of our neighbours, friends and col- ately and clearly denounce: “… envy, leagues lies in speculation. Speculation murder, strife, deceit and malice. They can be correct, but it can also be wrong. are gossips, slanderers … (Romans And speculation appears to grow with a 1:29b-30a); “… quarrelling, jealousy, dynamic that does not seem to centre on outbursts of anger, factions, slander, truth content but rather on the rate of gossip, arrogance and disorder” (2 dissemination. Gossip exercises its grea- Corinthians 12:20b); “Therefore, rid test power when it begins to move along yourselves of all malice and all deceit, on its own. This is due to the fact that, hypocrisy, envy, and slander of every in the case of gossip, the decisive proof kind (1 Peter 2:1; comp. 2 Corinthians 2 is: If everyone is saying it, there must be 12:20; 2 Timothy 3:3). something to it”1 The Command Everyone knows that malignant gos- against Slander (Examples) sip at the expense of others is incongru- ous with love, and it is for this reason James 4:11-12: “Brothers, do not slan- the New Testament, in an old Luther der one another. Anyone who speaks translation, warns about someone who against his brother or judges him speaks “secretly maligns” and spreads “mali- against the law and judges it.” cious gossip.” Slander is not reconcil- able with the character of the church of 1 Peter 2:1: “Therefore, rid yourselves Christ, and it truly destroys all sense of of all malice and all deceit, hypocrisy, community in the family, at work, and envy, and slander of every kind.” in society. Who is allowed to live in the Exodus 20:16: “You shall not give false sanctuary of the Lord? It is whoever “ testimony against your neighbour.” … has no slander on his tongue … does Deuteronomy 5:20: “You shall not his neighbour no wrong and casts no give false testimony against your slur on his fellowman …”(Psalm 15:3). neighbour.”

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Exodus 23:1: “Do not spread false The Two Most Important Texts reports. Do not help a wicked man by in the Old and New Testaments being a malicious witness.” against “Unwholesome Talk” Leviticus 19:16: “‘Do not go about Eph 4,29-32: “’Do not let any unwhole- spreading slander among your people. some talk come out of your mouths, but Do not do anything that endangers your only what is helpful for building others neighbour’s life. I am the LORD.’” up according to their needs, that it may Proverbs 30:10: “Do not slander a ser- benefit those who listen. 30And do not vant to his master, or he will curse you, grieve the Holy Spirit of God, with and you will pay for it.” whom you were sealed for the day of 31 Proverbs 11:13: “A gossip betrays a con- redemption. Get rid of all bitterness, fidence, but a trustworthy man keeps a rage and anger, brawling and slander, 32 secret.” along with every form of malice. Be kind and compassionate to one another, Proverbs 20:19: “A gossip betrays a con- forgiving each other, just as in Christ fidence; so avoid a man who talks too God forgave you” (NIV). much.” Deuteronomy 19: 15-20: One witness is Psalm 101:5: “Whoever slanders his not enough to convict a man accused of neighbour in secret, him will I put to any crime or offence he may have com- silence; whoever has haughty eyes and a mitted. A matter must be established by proud heart, him will I not endure.” the testimony of two or three witnesses. If a malicious witness takes the stand to The biblical legal process stands or accuse a man of a crime, the two men falls with the Ninth Commandment. involved in the dispute must stand in People are allowed to act as witnesses the presence of the LORD before the against other people. In order to guar- priests and the judges who are in office antee impartiality, they have to bear at the time. The judges must make a witness before people who are under thorough investigation, and if the wit- oath before God’s law (elders, judges), ness proves to be a liar, giving false tes- and there have to be multiple witnesses timony against his brother, then do to who speak. him as he intended to do to his brother. It is not forbidden to testify as a wit- You must purge the evil from among ness against another. What is forbidden you. The rest of the people will hear of is to give false witness or perjury. It is this and be afraid, and never again will indeed legitimate to extend this prohi- such an evil thing be done among you. bition to all sorts of malicious defama- tion, in the same way that the prohibi- tion against murder encompasses mur- der with words.

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Do We Need a ‘Rumour addition, a perpetrator becomes a reluc- Commissioner?’ tant perpetrator when there is the dan- ger of his becoming the ‘victim’ instead. Where can a person go in our church Such would be the case if it is found out communities to air grievances about that his rumours came out of thin air or false rumours? What can our churches that in bad faith he made confidential do in order to stop the rumour mill? As information public. a rule, nothing. The victim has to pay Paul also wanted wise men from the the other back in kind, taking care of church to mediate conflicts arising in it himself while at the same time not the congregation (1 Corinthians 6:1-11). being too hard on the party involved, When, in a letter to a church, Paul pub- lest he be seen as unspiritual. licly admonishes Euodia and Syntyche It would be correct to identify those to end their quarrel at last and to “agree who initiate rumours, ask for evidence with each other in the Lord” (Philip- and, if necessary, make it publicly pians 4:2b), he expressly asks Syzygus known that an investigation of the to act as a mediator (Philippians 4:3). rumours has led to determining their Paul is well aware that a quarrel can be falsity. so bitter that without public admonish- The value of trusted third parties and ment and without a trusted third party trusted panels stands the test of time. acting in an intermediary fashion, a set- Studies conducted at Swedish schools tlement is not possible. by Dan Olweus have demonstrated Paul knew all too well the everyday that violence in schools drops drasti- dealings with good and bad reputa- cally if there is an official trusted third tions: “… through glory and dishonour, party and a personal and anonymous bad report and good report; genuine, contact telephone number to which a yet regarded as impostors; known, yet victim can turn.3 If an institution has regarded as unknown” (2 Corinthians a women’s representative, harassment of 6:8-9a) and could sometimes let bad women is reduced simply by the exist- rumours about himself rest: “But what ence of such a position. It does not take does it matter? The important thing is someone continually denigrating others that … Christ is preached” (Philippians but rather the simple knowledge that a 1:18a). Having said that, justification victim can turn to someone and that the against slander and against the allega- issue will be handled responsibly. That tion of false motives takes up astonish- is often enough to deter the offender. ingly much space in Paul’s letters (e.g., The same applies to a church com- 1 Corinthians 9:3-27; 2 Corinthians munity. If the members of the church 1:12-24; 2:17; 3:1-3; 4:1-6; 2 Corinthi- know that rumours will not be taken ans 10-12; Galatians 1:10-24; Galatians lightly and that members will be held 2; comp. also Romans 1:9-17; 1 Corin- responsible for them, the number of thians 2:1-5). He wrote the following to rumours will automatically decrease. In

Er g ä n z u n g e n z u r Et h i k 5 Thomas Schirrmacher the Corinthians: “This is my defence The thought that a person is not to those who sit in judgment on me “ allowed to vindicate himself when (1 Corinthians 9:3; comp. 2 Corinthi- incorrect facts or thoughts are insinu- ans 12:19). Yes, Paul swears before the ated is completely foreign to the Bible. church in the face of reproaches and Whoever teaches that a Christian has rumours that he is not guilty, and he to silently bear all rumours about him- calls again and again upon God as his self or herself has the burden of proof witness (2 Corinthians 1:23; 1 Thessa- to demonstrate where in the Bible this lonians 2:5; 2:10; Romans 1:9; Philip- silence is demanded. A Christian can pians 1:8). and will often find it wise to abstain The point is not to put the spotlight from vindicating himself or herself, on himself and commend himself, “For for instance in order to prevent further it is not the one who commends himself escalation. However, to say that absten- who is approved, but the one whom the tion is the only option and that in all Lord commends” (2 Corinthians 10:18). cases silence has to be maintained is It has to do with good arguments and neither biblically justified nor is it live- the clear language to rebut false allega- able in the real world. tions and malicious gossip. What can an individual Paul swears before the church that do against rumours? the rumours and slander are not true. • Inquire more often and scrutinize the source of certain information. 2 Corinthians 1:23: “I call God as my Negative information about others, witness that it was in order to spare you which provenance is unclear and hurts that I did not return to Corinth.” (comp. others, is not to be further propagated. the context in 1:22 and 23b-24). This breaks the rumour chain. Romans 1:9 = Philippians 1:8: “God … • When questionable sources are invol- is my witness …” ved, let the partner with whom one 1Thessalonians 2:5: “… nor did we put is speaking know about one’s own on a mask to cover up greed—God is disapproval of rumours. Investigate our witness.” the truth of a rumour by asking the source and, where necessary, the per- 1Thessalonians 2:10: “You are witnes- son affected by the rumour. ses, and so is God, of how holy, righte- ous and blameless we were among you • Listen to all involved parties (or wit- who believed.” nesses) before making a judgment. Have serious conversations with peo- ple identified as sources or as those who spread rumours.

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Speak as often as possible with peo- and may be investigated. This begins ple known to spread rumours, and with the question of whom a person let them know where you stand on can and should initially address (e.g., rumours. house group leader), includes the question of who is allowed to conduct Which preventative measures can an impartial investigation, and ends the church take against rumours? with the possibility of setting things right in the context of a small or lar- • Preach and teach on the topic of ger group, according to how broadly rumours, and call for repentance and spread the rumour is. reconciliation. Repeatedly convey that it is a matter What can the church do against of one of the Ten Commandments rumours in a concrete case? (Exodus 20:16; Deuteronomy 5:20). • Preach and teach that in the Bible an • Go through the just-mentioned steps accused person always has the right to in the following order: intervention, present his view of things and to have investigation, involvement of a trus- the case checked by honest, uninvol- ted third party, confidential commit- ved individuals (Deuteronomy 19:18). tee, etc. A person does not have to, but may, • See to it that in the end, the buck is defend himself (e.g., 1 Corinthians passed to the person who is the source 9:3). of the malicious gossip, not to the • Upon the occasion of communion, victim. point to the fact that people should • Give victims of rumours the opportu- reconcile with each other and excuse nity to inform the same framework or themselves for spreading rumours audience to set things right, that the prior to taking communion (Matthew rumour covered. 5:23-25). • Make public whom one can address Talking about Others? if a person in the church who is the subject of rumours is suffering and A misunderstanding is to be resisted wishes to have a discussion, or have at this point. Many people think that the rumours stemmed, investigated or rumours are best fought by no longer set right. speaking about others when they Repeatedly offer that the church make are not present. In this, a rumour is an intermediary available. (See Philip- wrongly seen as the equivalent of speak- pians 4:2-3.) ing about someone. This is an illusory stipulation. • Set out a comprehensible way of show- ing how and by whom rumours can

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First of all, the Bible nowhere forbids 3. makes things public that could talking about others. Rather, it force- only be privately and confidentially fully presupposes conversations about known (e.g., from a friendship or on others. Parents can only fulfill their the basis of its being an official secret parental responsibilities of bringing up or a secret conveyed in confession); their children if they talk about their or children. Elders have to corporately 4. specifically disseminates things in consult about church members. Good order to hurt others and not for the advisors not only give other people benefit of the relevant party. advice; they also look for good advice relating to themselves. The question: “What would you advise Mrs Meier to Justice and Peace do?” would be forbidden otherwise. In the Bible, justice and honesty are Also, the stipulation to no longer conducive to peace. True ‘shalom’ is speak about others is completely illu- not achieved by ignoring problems but sory. One would want to say as Paul rather by seeking advice, entering into does: “In that case you would have to intensive conversation, engaging out- leave this world” (1 Corinthians 5:10b). siders, and seeking justice. Business people have to speak about Many Christians think that seeking their clients, teachers about their stu- justice and engaging a neutral interme- dents, doctors about their patients, diary or responsible leader would cause and the police have to look for wit- tension and conflict and make federal nesses. Each time I recommend a doc- cases out of small problems. The Bible tor, a store, a restaurant, or a musician sees just the opposite. Seeking justice to a friend, I speak about other people, produces peace, and where justice is and in some sense I make a judgment neglected, even the tongue “… corrupts about them. We would not be able to the whole person, sets the whole course speak about whether the violin virtuoso of his life on fire, and is itself set on fire played well, whether the meat from the by hell” (James 3:6; comp. vv. 5-8). butcher is fresh, whom we want to vote For example, the fact that marriage for as Chancellor, and what we thought is a covenant and has an external legal of the last sermon. Absurd! structure is not at the expense of the On the other hand, slander does not internal, invisible relationship. Rather, mean speaking wisely about others. the external structure protects and fos- Rather, it means that a person either ters the internal reality. 1. disseminates things that are not Justice and peace in the Old and true; New Testaments are often encountered 2. disseminates things that cannot be together as conceptual pairs (e.g., Psalm documented; 72:3,7; 85:11; Isaiah 32:17; 48:18; 60:17; Romans 14:17; James 3:18; Hebrews

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12:11). Justice brings about peace, and eus, a serious reversal includes amends injustice brings about strife. “The fruit and setting things right. of righteousness will be peace” (Isaiah Grace in the Bible does not mean 32:17a), writes the prophet. The psalm- to act as if nothing ever happened but ist rejoices: “… righteousness and peace rather to receive just deserts after inves- kiss each other” (Psalm 85:10a). And tigation, disclosure, and determination James writes: “Peacemakers who sow in of guilt. Where allegedly nothing has peace raise a harvest of righteousness” happened, no grace is required. (James 3:18). God has a vintage man- I find it splendid to not have to con- ner of interacting with us. According to tinually prove that I am faultless. Such Hebrews 12:11, “discipline” by God is an affected life tears us apart mentally. not comfortable at the time. Rather, it is Permanently working on masks and “painful.” But to those who are trained cover-up maneuvers costs time and in it, discipline “produces a harvest of strains our nerves. In most cases, it does righteousness and peace.” not work in the end. Jesus died substi- tutionally on the cross for my sins and failings, and for that reason, I can admit First Expose and Admit; them to him as much as to the world Then Forgive around me. If my faults have already In the Bible, reconciliation and for- been admitted, then it has to be easier giveness are not achieved when prob- for me than for people without Jesus to lems are ignored but rather by lay- admit who I really am. ing open the facts. God forgives us if However, what is decisive for my we acknowledge the facts, albeit not relationship with Jesus is that my blindly. This means that open dialogue faith begins with self-criticism. In this is required and only then can a new respect, my faith fundamentally differs start ensue. from Islam, which does not really have As Christians, our problems are not true self-criticism. It does not have a solved by suppressing, ignoring, gloss- self-criticism that is understood as rec- ing over, or justifying guilt, mistakes, ognizing defeat. In contrast, in the Bible shortcomings, and misunderstandings faith begins with recognizing one’s own but rather by uncovering what wants to insufficiency. It is also not accidental remain in the darkness: “Have nothing that the Bible does not primarily criti- to do with the fruitless deeds of dark- cize unbelievers and the evil world but ness, but rather expose them” (Eph- rather believers. Complete books of the esians 5:11). New Testament disclose the bad situa- Clarity will only be achieved, and a tion in Christian churches. new start enabled, by forgiveness and reconciliation, where, as with Zaccha-

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The Christian Faith: A that time. The result of this historical Religion of Self-Criticism frankness is that self-criticism in the In contrast to other world religions, Jewish-Christian world has been seen an unsparing self-criticism is inherent to as a virtue, as a sign of strength and not Judaism and Christianity. No religion as an admission of weakness. In Islam has a self-criticism such as that found in it is different: Criticism of one’s own Old Testament Judaism and New Tes- history? Unthinkable, a blasphemy! It tament Christianity. The failings of the would pull the foundation out from most significant leaders are disclosed, under revelation. It would be an insult and all too often God has to call upon to the prophet. And thus it is in coun- outsiders in order to bring his people to tries shaped by Islam, there is neither reason. The Jewish author Hannes Stein freedom of speech nor debates in freely writes in this connection: elected parliaments up until today.’”4 In no religion do the followers of “In contrast to the holy scriptures of their own religion lose out as much as Mohammed, the Hebrew Bible is not in the Old and New Testaments. The a book but a library. It is a colourful teaching that Jews and Christen are sin- tapestry of narratives woven by a people ners and are capable of the worst deeds over the course of millennia. No mis- is shown quite plainly in the Bible. In deed by the children of is excluded the Old Testament, it is not the hea- from this incomparable convolution, no then peoples, nor is it the Romans and crime by their greatest kings concealed. Greeks in the New Testament, whose Paul Badde holds: ‘Including the New atrocities and fallacious outlooks stand Testament, almost every book of the in the centre of things. Rather, it is the Bible can be understood as a plea, an alleged or actual people of God. objection or a critical commentary of earlier history and history current at

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AnnotationsAnmerkungen

1 Tissy Bruns. „Das Gerücht”. Die Welt, January paigns). Regarding the legal side of protection of 22, 2003. p. 8 (lead article). honor from a Christian perspective, see Thomas 2 Comp. the meaning in the political public eye: Zimmermanns. Meinungs- und Pressefreiheit. Lars-Broder Keil, Sven Felix Kellerhoff.Gerüchte Holzgerlingen: Hänssler, 2006. p. 34-43. machen Geschichte: Folgenreiche Falschmeldungen 3 Dan Olweus. Gewalt in der Schule: Was Lehrer im 20. Jahrhundert. : Ch. Links, 2006 and und Eltern wissen sollten – und tun können. Bern: Christian Schertz, Thomas Schuler (Ed.). Ruf- Verlag Hans Huber, 20023. p. 77. mord und Medienopfer: Die Verletzung der persön- 4 Hannes Stein. Moses und die Offenbarung der lichen Ehre. Berlin: Ch. Links, 2007 (awakens, Demokratie. Rowohlt Berlin Verlag: Berlin, however, the impression that only the politically 1998. p. 47. conservative camp works with rumour cam-

TheÜber Author den Autor

Thomas Schirrmacher (*1960) earned four doctorates in Theology (Dr. theol., 1985, Netherlands), in Cultural Anth- ropology (PhD, 1989, USA), in Ethics (ThD, 1996, USA), and in Sociology of Religions (Dr. phil., 2007, ) and received two honorary doctorates in Theology (DD, 1997, USA) and International Development (DD, 2006, India). He is professor of ethics and world missions, as well as profes- sor of the sociology of religion and of international develop- ment in Germany, Romania, USA and India, and is president of Martin Bucer Theological Seminary with 11 small campuses in Europe (including Turkey). As an international human rights expert he is board member of the Interna- tional Society for Human Rights, spokesman for human rights of the World Evangelical Assocation and director of the International Institute for Religious Freedom. He is also president of Gebende Hände gGmbH (Giving Hands), an internationally active relief organisation. He has authored and edited 74 books, which have been translated into 14 languages. Thomas is married to Christine, a professor of Islamic Studies, and father of a boy and a girl.

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