Critique 2015:2 contents

editor’S NOTE Welcoming 1

Strangers D arkened Room

Denial, Desire, and the

Proclamation of Scripture:

Theological Reflections on 2 12 Years a Slave 2015 Issue 2 © Ransom Fellowship by Naaman Wood Editor Denis Haack Art director Poetry Karen Coulter Perkins 7 “Old Woman” Bo ard of Directors by Scott Schuleit Steven Garber Director, The Washington Institute, Washington, D.C. Donald Guthrie Professor of Educational Ministries Director of PhD Program in Educational Studies Trinity Evangelical Divinity School, Illinois Denis and Margie Haack Co-founders, Ransom Fellowship, Minnesota Bonnie Liefer Vice President for Marketing and Communications CCO, Pittsburgh, Pennsylvania Henry Tazelaar Chair, Department of Laboratory Medicine and Pathology Professor of Pathology Mayo Clinic College of Medicine, Arizona Paul Woodard Life Care Retirement Community Chaplain, retired St. Louis, Missouri C ontact critique: www.RansomFellowship.org 5245 132nd Court, Savage, MN 55378 [email protected] A bout critique: Critique is part of the work of Ransom Fellowship founded by Denis and Margie Haack in 1982. Together, they have created a ministry that includes R eading the WorLd lecturing, mentoring, writing, teaching, hospitality, feed- ing, and encouraging those who want to know more about Conversation what it means to be a Christian in the everyday life of the 8 twenty-first century. about Ferguson Except where noted, all articles are by Denis Haack. with Luke Bobo and ReCev i e critiquE: Critique is not available by subscrip- Greg Pitchford tion. Rather, interested readers can request to be added to Ransom’s mailing list, which is updated frequently. Donors to Ransom Fellowship, a 501(c)(3) nonprofit, tax-deductible ministry, are added to the mailing list automatically unless requesting otherwise. Everyone on Ransom’s mailing list also receives Letters 17 from The House Between (formerly Notes from Toad Resource Hall), a newsletter by Margie Haack in which she reflects on what it means to be faithful in the ordinary and routine Subjects with of daily life and gives news about Ransom’s ministry. Insight C opying Policy: Feel free to make up to 50 copies of any article that appears in Critique for use with a small a review of Subjects with group. We only ask that you copy the entire article, note the source, and distribute the copies free of charge. Objects by James Disney Ha e rts & Minds: Hearts and Minds bookstore donates 10% of your purchase to Ransom Fellowship if you mention us when placing your order. www.heartsandmindsbooks.com. editor's note

W elcoming Strangers

As society has been atomized and motivators for learning, and even urbanized, Christine Pohl notes, “hospi- betrayal did not discourage our Lord tality as a term has diminished; it now from fulfilling his calling. Given the chiefly refers to the entertainment of context of these biblical imperatives, one’s acquaintances at home and to apparently not having time means we the hospitality industry’s provision of are too busy with unnecessary things. service through hotels and restaurants.” I do not know what will come of our This is not all bad, for reasons Pohl goes obedience in welcoming the stranger. on to discuss, but she is correct to insist I do know we can begin simply, be that Christians are responsible to show willing to learn, to experiment and hospitality to strangers. John Calvin, make mistakes, and when necessary she says, “warned that the increasing laugh at ourselves. Most of all, we can dependence on inns rather than on trust that God would infuse our feeble personal hospitality was an expression hospitality with some faint echo of the “Cain went away,” we are told in of human depravity.” welcome he extended to us when he the opening pages of scripture, frac- Hospitality to those unlike us—to welcomed us—outsiders and strangers turing the human race into “us” and strangers, to those outside our tribe— that we were—into his family. Who “strangers” (Genesis 4:16). The division always ratchets up our level of unease. knows what we will learn or what will involved both geography and belief, When we meet over some outside come of it? ■ and so violence spread like a cancer agenda—work, say, or a neighborhood Sources: Tennessee Williams quote across God’s good earth (6:11). Thus a project, or a political caucus—that online (www.brainyquote.com/ relentless pattern began and, ever since, agenda helps deflect our discomfort. quotes/quotes/t/tennesseew147303. there have been strangers in our world, When it is just the stranger and myself html#gA5FD7xj9UfoiEmr.99); Christine worshipping strange gods or none, in my home, however, there is greater Pohl in her excellent Making Room: adopting strange lifestyles, holding chance of misunderstanding, of giving Recovering Hospitality as a Christian incomprehensible values, and following offense, of embarrassment, of betrayal. Tradition (p. 36-37). strange customs. “We have to distrust Good grief, it can be hard enough each other,” playwright Tennessee to converse with a fundamentalist Williams observed. “It is our only Christian (or mainline, or Catholic, defense against betrayal.” or Orthodox—pick your poison), so Woven through this long tapestry imagine if we were to welcome a of distrust is a thread that came to be Muslim, a Hindu, someone of a different called hospitality, where people sit race, or a secularist. face to face, break bread, ask questions, The apostolic word to us is Designer's note about the cover: There's listen, and converse. Mere mortals like unambiguous: “extend hospitality to a theme running through this issue's poetry, me know we cannot bring peace to strangers,” St. Paul says (Romans 12:13) featured film, cover story, and reviewed the world, but the grace of hospitality and, in case that is not clear enough, book. All highlight the ways we successfully is within our reach. To despise it as the writer of Hebrews warns, “Do not see—or fail to see—one another. Racism is too little given the global patterns neglect to show hospitality to strangers” a destructive result of no-longer-seeing. It of division, suspicion, and death is (13:2). Discomfort and unease are good depends upon our tendency to re-envision, to mistake the significance of grace. to destroy and re-render until we're left Abram welcomed strangers with fresh with a flattened, false image that bears little bread, tender meat, and milk only to resemblance to what is real. Do not deceive discover the Lord was actually present yourselves. Look in, and look out. Keep your (Genesis 18). eyes open. And watch the news. ― Karen Coulter Perkins

A magazine of Ransom Fellowship Critique 2015:2 1 D arkened room Denial, Desire, and the Proclamation of Scripture: Theological Reflections on 12 Years a Slave by Naaman Wood

life, particularly our proclamation of graciousness, and in the exchange, of scripture. the captor takes the torn, bloody one. 12 Years a Slave chronicles the story Northrup protests, “No, no. That’s of Solomon Northrup, a free black from my wife—,” but the white man American who was unlawfully sold into interrupts, “Rags and tatters.” He waves slavery. The opening of the film brings the bloody shirt at Northup and exits Northrup’s free life into stark contrast the cell, “Rags and tatters.” While the with his slavery. The film’s first images violence aimed to procure submission are of a sugar cane field, and a white from Northrup, his captors wove into man instructs a group of slaves on the that violence an ingenious and powerful particulars of the harvest. In the midst mode of re-description. His shirt is not of this slavery, Northrup remembers a gift from his wife. It is not an object his past life. As a working musician, with history or attachments. The shirt he remembers that his playing is not a shirt. It is re-described to him delighted audiences. As a husband as, “Rags and tatters.” The implication and father, he remembers the is subtle but clear. Northrup is like the affections of his wife and children. shirt. He has no wife, no history, no As a free man, he remembers the attachments. Northrup is not Northrup. would-be circus performers who lured Other instances of re-description, him to Washington D.C. with promised however, are not intentional, but it is musical performances. As a black man, precisely their accidental character that H arriet Tubman, the former slave Northrup arrives at the capital and makes them powerful. One key moment and leader of the Underground Railroad, white men capture him. He spends over occurs early in Northrup’s enslavement. once said, “I freed a thousand slaves a decade as a slave in Louisiana, many A man named Master Ford (Benedict and could have freed a thousand more if miles from home. Cumberbatch) purchases Northrup and only they knew they were slaves.” This From Northrup’s emotional point another slave, Eliza (Adepero Oduye). last clause, “…if only they knew they of view, the film plunges the audience The slave salesman (Paul Giamatti) were slaves,” suggests that many slaves into a world turned upside down. It is refuses to sell Eliza’s children to Ford, experienced a profound and damaging a world where white persons not only and the separation affects Eliza. Upon formation. That is, to convince a slave inflict abuse and denigration on black arriving at Ford’s plantation, Ford’s that she is not a slave would necessitate persons, but it is also a world where wife, Mistress Ford (Liza J. Bennett) a host of subtle and powerful actions. whites describe those horrors to blacks observes Eliza weeping. She says to her These actions would need to shape as though they were nothing of the husband, “This one’s crying. Why is this human beings into thinking that they sort. Whites re-describe atrocities as one crying?” Ford responses matter- are something other than what they are, everyday life. of-factly, not even mustering complete that their world is something other than In some cases, the film presents sentences, “Separated from her children. it is. While Steve McQueen’s 12 Years these re-descriptions as intentional, Couldn’t be helped.” The Mistress a Slave does not take up the problem thoughtful, and complex. For example, seems genuinely moved and attempts to of convincing a slave she is not a slave, early in Northrup’s detention, white comfort Eliza. “Something to eat. And it does put on display some of these men use fetters to force him into a rest,” she says, “Your children will soon subtle and powerful actions. In this film, submissive posture. Once in this be forgotten.” Mistress Ford does not these actions aim to convince slaves posture, they beat his back with a large grasp the searing irony her words. Her that atrocities are merely ordinary life. paddle. The beating tears Northrup’s comfort can only function as comfort if In chronicling some of these forma- shirt and stains it with his blood. the atrocity of divided families is ordi- tive actions, the story offers important Subsequently, one of his captors gives nary. To be comforted, Eliza must accept points of reflection on Christian him a new shirt in an apparent act these atrocities as no longer atrocities.

2 Critique 2015:2 A magazine of Ransom Fellowship Denial, Desire, and the Proclamation of Scripture: Theological Reflections on 12 Years a Slave by Naaman Wood

While the film is filled with countless examples of re-description, there are three moments of implicit re-description that involve scripture, and it is these sermons that might teach us something about our own proclama- tion of God’s word. The first utterance of scripture occurs shortly after Northrup arrives on Ford’s plantation. Early in Northrup’s time under Ford’s ownership, an overseer named Tibeats (Paul Dano) inducts Northrup and a few other slaves into life under his authority. His first step is to sing a song called, “Run, Nigger, Run.” Slaves originally composed the song to warn of various dangers in an escape, dangers like paddy rollers— patrols that search the countryside for runaway slaves. When Tibeats sings it, he transforms the song into a degrading taunt. He dares them, “Run, nigger, run; da paddy-roller get ya. Run, nigger, run, well you better get away.” Throughout the day, the song accom- panies Northrup’s work, as though it haunts his memory. They chop trees, and Northrup still hears Tibeats’ exaggerated squeals, “Some folks say a nigger don’t steal. I caught three in my cornfield. One has a bushel. One has a peck. One has a rope, it was hung around his neck.” As their workday comes to a close, the images turn to Master Ford, but Tibeats’ singing continues from the previous scene. Ford’s body fills the screen. He stands before a white trellis covered in roses, and Tibeats’ voice accompanies, “Run, nigger, run.” Ford is dressed in clean clothes. They are a pale yellow and pink. Tibeats’ whispers, “The paddy roller get ya.” Ford calls, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” Tibeats’ responds, “Run, nigger, run, well you

A magazine of Ransom Fellowship Critique 2015:2 3 better get away.” In a wide shot, it becomes clear that Ford holds a Bible in his hand. His wife is seated to his left. An overseer sits to his right. Before him, slaves sit in rows that resemble pews. This is church. Ford, his wife, and his overseer are its leaders. The slaves are its congregation. Though Tibeats is physically absent, he is present in spirit. His song overshadows the entire proceeding. While scripture and song occur simultaneously on the soundtrack, Northrup experiences both as distin- guishable and connected. Ford speaks in the present, Tibeats in his immediate past. However, grounded in Northrup’s emotional point of view, the film pres- ents both utterances as deeply related. When Northrup hears the covenantal name of God, he also hears, “Run, nigger, run.” When he hears the good news of Jesus, he also hears threats of violence. When he hears God’s word of life, he also hears words of death. Ford soon offers a second sermon. After some time on the plantation, Eliza has not forgotten her children, and her crying persists, this time on a Sunday morning. As Eliza weeps publically, Ford says, “Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me.” In response to Eliza’s public display, Mistress Ford frowns. She leans to her house slave and whispers, “I cannot have that kind of depression about.” Northrup overhears his mistress, and Ford continues as though Eliza is not crying. He preaches, “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in

4 Critique 2015:2 A magazine of Ransom Fellowship the depth of the sea.” In the next scene, a man whose household included salves. practices will not save us from our own Mistress Ford makes good on her whis- Therefore, translating “lord” as “master” misconstrued desires any more than pers. A white man and a slave forcibly is not without warrant. In addition, he they saved Epps. remove Eliza from the plantation. aligns his reading with the assumptions The power of denial and desire Like the previous sermon, Northrup of the passage in question. Because suggests a strange but palpable theo- hears simultaneous sounds as distin- lords had the right to beat their slaves, logical reality about scripture and about guishable and interpenetrating. In the masters have that same right. Epps Christ. The film suggests that words of simultaneity of scripture, crying, and then goes on to ponder ambiguities in scripture are vulnerable words. They whispers, the film expresses a profound the text, particularly the phrase “many are vulnerable to the denials and desires irony. The biblical passage underscores stripes.” I count these three practices— of those who preach them. Christians the need for Christians to care for the drawing a connection between the have often struggled with this reality, weak, but Ford denies the weakness in Bible’s history and our present moment, and we should not consider ourselves their midst—Eliza’s tears. Furthermore, assuming what scripture assumes, and immune. But this reality points to when Northrup hears Jesus’ concern for attending to ambiguities of the text—as deeper connection between scriptural the weakest, he also hears his mistress’ good practices Christians should vulnerability and the vulnerability words, words that despise Eliza’s weak- perform. However, these practices do of Jesus’ body. Humans coerced the ness. When Northrup hears the good not rescue Epps from his own desires. Word, and the Word carried his own news of Jesus, he also hears denial and He sees the truth of scripture as cross. Humans humiliated the Word, disgust. When he hears the word of life, internal to his socio-economic vision of and the Word hung in shame upon a he also hears words of death. flourishing, a vision that needs chattel tree. Humans declared death over the The third sermon occurs when slavery. As in the previous sermons, Word, and the Word lay in a grave. If Northrup’s second master, Edwin Epps Northrup hears a word of life, but he the Word’s flesh was this vulnerable, (Michael Fassbender), speaks for the also hears words of death. then it should be little surprise that first time. Having recently acquired a These three sermons suggest the scripture is also vulnerable. Scripture new group of slaves, Northrup included, profound impact denial and desire can is so vulnerable that our denial and Epps stands on his porch and delivers have in any proclamation of scripture. desires can make the word of life sound a short homily. He reads, “And that Ford reminds me that any sermon can as though it is a word of death. This servant, which knew his lord’s will, deny the world in which it lives. When was certainly Northrup’s experience. I and prepared not himself, neither did Ford stands before his congregation, he suspect Northrup is not alone. according to his will, shall be beaten speaks as though atrocities do not exist. Today, many of our churches may with many stripes.” He then offers a He speaks as though Tibeats’ words very well deny the atrocities that brief commentary, “That nigger that have no bearing on reality. He speaks as surround us, and in our denial, we don’t obey his lord—that’s his master— though Eliza does not cry. He speaks as may inadvertently use good biblical d’ya see? That there nigger, ‘shall be though his wife does not abhor Eliza’s practices to support our own desires. In beaten with many stripes.’ Now ‘many’ weakness. Through Ford’s denial, the my church, I have observed something signifies a great many: 40, 100, 150 gospel becomes another means of quite like this. I have never heard lashes.” Epps then raises the Bible in the re-describing atrocity as ordinary life. anyone in my church utter the word, air and concludes: “That’s scripture.” The same possibility holds true for us. If “Ferguson.” Neither have I heard the While Epps’ misinterpretation is we ignore the atrocities around us, we names Michael Brown or Eric Garner clear to us, it is important to notice that might unintentionally re-describe those spoken there. In a similar fashion, my he intertwines good practices of biblical atrocities as ordinary life. Something church sits only a few miles from the interpretation with his own desires. similar is at play in Epps’ sermon. Epps murder of three persons in Chapel For example, Epps makes reasonable uses scripture’s authority to buttress Hill, N.C., two of which were Muslim historical connections between the first his own authority. In so doing, he women. To my knowledge, my church century and his own moment. In the re-describes the atrocity of violence as has offered no prayer or no words of first century, the “lord” often referred to gospel. It is entirely possible that good mourning. It is as if, in our denial, our

A magazine of Ransom Fellowship Critique 2015:2 5 church might desire to see a world with little racial or religious atrocity, a world with little death and suffering. I suspect my church is not alone. This observation requires massive qualifications. I do not mean to diminish God’s sovereignty or provi- dence. Just the opposite—I know of no present church that affirms slavery as internal to Christian life. I count this reality as evidence of God’s providence to heal and correct the church. I also do not mean to insinuate that churches that have chosen to not talk about matters like Ferguson are somehow incapable of loving Jesus or believing in scripture. They are not, on my account, excluded from God’s healing work. Rather, I only mean to suggest that the church is not for reflection and discussion immune to sin. Like our mothers and 1. what was your initial or immediate c. In scenes of hope, is there anything fathers in the faith, we are also tempted reaction to the film? Why do you else besides hope? If so, what? to confuse the injustice of humanity for think you reacted that way? What d. Given those scenes and your reac- the justice of God, to mistake the City of was it in the film that prompted that tion, what might the film be saying Man for the City of God, to misunder- reaction? stand words of death for the word of life. about hope? 2. Questions on Violence In the midst of these temptations, I e. Does the film’s presentation of can think of no hope besides Jesus’ body. a. How would you define or describe hope affirm or challenge your own? Though Jesus’ flesh was vulnerable unto violence? Feel free to reflect on your Would you judge it to be more or less death, beyond death stood resurrection. own experience, those close to you, biblical than your own view? Why? 12 Years a Slave has convinced me that and/or biblical accounts. resurrection is the church’s only hope. It 4. Questions on denial and desire b. Did any scenes of violence stick is only by the power of Spirit—the Lord a. How would you define or describe out to you? How did you react to and giver of life—that our proclamation injustices or atrocities? Feel free those scenes? In those scenes, what of the word of life can be for us words to reflect on your own experience, did the filmmakers choose to show of life. ■ those close to you, and/or biblical and not show? Copyright © 2015 Naaman Wood accounts. c. In scenes of violence, is there b. Has your church ignored any Naaman Wood has received anything else besides violence? injustices or atrocities? In your degrees in rhetoric and If so, what? cinema from Regent own church? City? State? Country? d. Given those scenes and your reac- University and in theology World? What were they? How did tion, what might the film be saying and New Testament from you respond? Does this denial reveal about violence? Duke Divinity School. He anything about what your church’s loves strange theater, arty films, challenging e. Does the film’s presentation of desires? Could your church have television, bold music, and a good drink. violence affirm or challenge your done better? Why or why not? own? Would you judge it to be more c. Has your church acknowledged (or Film credits for 12 Years a Slave or less biblical than your own view? under-acknowledged) any injustices Directed by Steve McQueen Why? or atrocities? In your own church? Written by John Ridley (screenplay), Solomon 3. Questions on Hope City? State? Country? World? What Northrup (book) were they? How did you respond? Cinematography by Sean Bobbitt a. How would you define or describe Music by Hans Zimmer Does this acknowledgment (or Produced by John Ridley, Steve McQueen, more hope? Feel free to reflect on your under-acknowledgement) reveal Starring: own experience, those close to you, anything about what your church’s Chiwetel Ejiofor (Solomon Northrup) and/or biblical accounts. desires? Could your church have Dwight Henry (Uncle Abram) Dickie Gravois (Overseer) b. Did any scenes of hope stick out done better? Why or why not? Kelsey Scott (Anne Northrup) to you? How did you react to those Quvenzhané Wallis (Margaret Northrup) scenes? Paul Giamatti (Freeman) Benedict Cumberbatch (Ford) Liza Bennett (Mistress Ford) Paul Dano (Tibeats) U.S., 134 minutes, 2013 Rated R (violence, cruelty, some nudity, sexuality)

6 Critique 2015:2 A magazine of Ransom Fellowship Poetry OLD WOMAN Sitting alone, old, a woman in her living room, the drained, blue-gray wash of her eyes staring down deep into a memory, the curtains closed… filtering in soft, amber warmth in a glowing patch over part of the carpet and her forearm, transforming several hairs over her cracked skin into fine, fiery filaments, a warmth she resisted from somewhere deep within her enclosed, shrinking world— insisting…mutely insisting to herself that all was dark and cold.

Copyright © 2015 Scott Schuleit Scott Schuleit received the MA in Christianity and culture from Knox Theological Seminary. His poems have appeared in the Mars Hill Review, The Penwood Review, Spring Hill Review, Christianity and Literature, and Sehnsucht: The C.S. Lewis Journal. His non-fiction has been published in several print and non-print publications including Tabletalk, Reformed Perspectives Magazine, Monergism.com, The Gospel Coalition, and Modern Reformation. Scott is the youth ministry leader at Lake Worth Christian Reformed Church and enjoys walking, observing, reflecting, and spending time with his dear wife Christina.

A magazine of Ransom Fellowship Critique 2015:2 7 8 Critique 2015:2 reading the world

C ONVErsation ABOUT FERGUSON with Luke Bobo and Greg Pitchford

Introduction and mistrust. God made this University involves two characters: an armed white Meet Greg Pitchford and Luke Bobo. Luke is of Missouri (MU) fan that bleeds black policeman and a black male. In most a 55 year-old African-American male and and gold painfully aware that he also cases, the outcome is the same: the black Greg is a 51 year-old white-American male. loved Kansas University (KU) fans like male is criminalized and fatally shot to you who wear red and blue. There…I death and the police officer is exoner- Luke lives in Shawnee, Kansas; and Greg 3 makes his home in Chillicothe, Missouri. said it. ated . The reoccurrence of this narrative Both men are husbands and fathers. Greg Luke: I am so proud of you! So, how is has driven many African-Americans grew up in south St. Louis County and MU’s basketball team doing this year? to conclude that there are actually not one America but two Americas. There Luke lived in St. Louis for 25 years before Greg: Let’s move on. I fully believe in relocating to Shawnee, Kansas, in June 2014. is an America where whites enjoy the restoration of all things, including certain privileges and are treated Greg: People always ask me how I the MU/KU divide. Let’s start with baby differently and respectfully; and then became involved with the Francis steps and tackle the issue of race in there is an America where blacks are Schaeffer Institute [FSI] at Covenant our country. often presumed criminals just because Seminary and how you and I became Luke: That sounds easier. of their skin color. Or as one criminal friends. Do you remember the day we justice colleague has put it: black males Greg: We have talked about racial issues met? (This sounds awkwardly like are regarded as the symbolic assailant. quite a bit over the last several years. I a date!) Several questions began to flood my can’t help but think that those conversa- mind including: (1) Was this Wilson’s Luke: I do. You were experiencing a real tions have been providential as well. We assigned area to patrol? (2) Who existential crisis. Trying to figure out are getting past the polite formality part initiated this chain of events? In other what you believed, why you believed it, of our friendship. Recently, the Michael words, there had to be a prime mover and whether it made any difference in Brown shooting in Ferguson, Missouri, or instigator. (3) How could an alterca- the world. I was the executive director has reignited the national conversa- tion escalate so quickly? (4) Why didn’t at the Francis Schaeffer Institute. If tion on race. Unfortunately, everyone Officer Wilson wait for back up? And I remember correctly, you googled seems to be having their conversations (5) Why not just disable the young man? “Francis Schaeffer,” found our Web site, with people who see the Ferguson Why shoot to kill? and visited the institute one day. incident like they do. Our various What was your reaction? Greg: I really can’t explain all the good tribes (black, white, various Christian things that have happened since that tribes, secular, liberal, conservative, Greg: I would love to tell you that I day. I can only say that meeting you and etc.) seem to be looking for confirma- had my finger on the pulse of race Jerram Barrs (FSI resident scholar) was tion of their opinions rather than relations in this country. That is simply providential. When people ask how we understanding. Can you help this white not the case. I’m one of those guys who met, I like to tell them that I stalked you guy think more clearly about what likes to watch The Daily Show on the guys on the Internet. It’s fun to watch happened in Ferguson? What was your Comedy Channel. Last summer, the their reactions. I had no idea that we initial reaction to the fatal shooting of cast did a great job of highlighting would be friends over 12 years later, and Michael Brown? the tension between the police and minority communities. They validated having conversations about one of the Luke: Honestly, my initial raw reaction some of the conversations we have had most sensitive issues in our country. was hollering, helplessly and angrily, 1 in the past. I was especially troubled Let me lay it out on the table. When “not again!” My white brothers and by Eric Garner’s death in New York we first met, I knew you and I were sisters must understand that most City three weeks earlier. When I heard different and that color was going to be African-Americans do not see this as an of Michael Brown’s death, I thought, an important issue we would eventually isolated incident. Brown and countless here we go again. I was surprised at need to address. It was going to require others are part of a larger narrative that the violence that erupted, but not that us to cross boundaries and deal with is played out repeatedly in our racial- 2 surprised. Given the context, I guess cultural differences and years of hurt ized culture . This oft repeated narrative

A magazine of Ransom Fellowship Critique 2015:2 9 I was surprised it took this long. Even Association. This is the advice he gave that acted foolishly, I am also going then, my initial reactions were more for those of us who are approached by to assume that the majority of these as a detached observer. If I didn’t have the police: officers were good men and women, a daughter going to school in the area, I say that any situation can be quelled dedicated to protecting their communi- I probably would not have been that by the person who’s being approached if ties. Regardless of the circumstances, emotionally invested. you would do just eight things. And that when violence occurs in the commu- The raw emotion for me came a is keep your hands where the police can nity, the police are on the front lines, couple days later when I viewed the see them and don’t run and God forbid, protecting citizens, cleaning up the security video of Michael Brown don’t touch any police officer, him or his mess, collecting the evidence, contacting robbing a convenience store. I don’t weapon. Do not resist, do not complain the families, and educating youth of all know anything about Michael Brown. too strongly. Ask for a lawyer, record backgrounds about how to survive to Some described him as a gentle giant. the officer’s name and badge number adulthood. I am sympathetic to those I will assume that was true. However, or his card number and try to find any officers and the difficult position they observing him in that video reminded witnesses. If you follow those things, are in. me that 18 year-old males of all races your interaction with the police, your Luke: Indeed. make very stupid decisions. I know—I time to battle any wrongdoing that you was one. If he carried that attitude think may have occurred will come after I anitial Re ctions to the out onto the street, it set the stage for that interaction.4 multiple tragedies. Criminal behavior Grand Jury’s Decision gets young men killed—either by I have never felt the need to have that G reg: I guess I was surprised that scared or angry business owners, other conversation with my daughters. I people were surprised at the Grand criminals, or the police. What can can’t imagine trying to remember a Jury verdict. I didn’t think that Officer I say?—I hate bullies. As I watched list of eight things during a stressful Wilson would be charged. The expecta- Michael Brown use his size as a weapon encounter. If I did have that conversa- tions we have for the police should against a store owner, I got angry and tion with my daughters, I would simply be very high. But so should the bar my sympathy diminished. As I learned say, “keep your hands where the officer for prosecuting them. After viewing more about the actions of Officer Wilson, can see them and treat him or her with the security video of Michael Brown I got confused. respect.” Did you feel the obligation to and his friend robbing the store, my have The Talk with Briana? sympathies went in the direction of Luke: I so appreciate your honesty, Greg. Officer Wilson. I guess I was willing to However, I must say that any time a Luke: Sure, I have conversed with trust 12 people who were picked before black male is killed by a white police Briana about the police and to be this event ever occurred to examine the officer I instantly think about my only careful; however, she does not seem to evidence and make a decision. I feel son, Caleb Bobo, an academically astute be a target. the system worked. I am glad all the and gregarious junior at the University Greg: I am sympathetic to the frustra- evidence was made public. I don’t know of Kansas and I pray, “Lord, protect tions in the black community. But I feel what else a free society can do. I know him, please.” the police in these situations are also that we give lip service to the ideal Greg: You have told me before about the victims. In 2014, the year Michael innocent until proven guilty. It appeared having The Talk with your son. In the Brown, Eric Garner, Tamir Rice, and to me that, prior to the verdict, there white community, that means talking Andy Lopez were killed, 49 officers were were a lot of people who wanted to deny about sex. For you and Caleb, that killed by gunfire odmp.org[ ]. Two of that right to Officer Wilson. meant advice about what to do if you those shootings were accidental. I don’t Luke: Did you review any of the are pulled over. I was reminded of know the racial make-up of the shooters evidence after the verdict? those conversations the other day when or the details behind the accidental I listened to an interview with the shootings. If I am going to assume Greg: I didn’t and don’t intend to. chairman of the Black Police Officers that Michael Brown was a gentle giant Nothing is more worthless than

10 Critique 2015:2 A magazine of Ransom Fellowship Luke Bobo and Greg Pitchford

A magazine of Ransom Fellowship Critique 2015:2 11 scientific data at changing hearts and Brown’s actions prior to the shooting automatically with the majority of minds. Without careful thinking, it will and the actions of the looters steered the African Americans across this country simply reinforce our preconceptions. conversation away from root causes to who decry this fatal shooting. And I do. You didn’t want to talk to me for a few the symptoms. However, on the other hand, another days after that. What was up with that? Not gonna lie, friend. Black people part of me asks, what was Brown’s Luke: What was up with that? I was still rioting in the streets scared the heck out home life like? Crap, why do these processing. You see my initial reac- of my community. While your commu- events keep on playing out? Was he tion to the Grand Jury’s decision was nity headed to the streets, several taught an individual will never win an incredulous and cynical “I am not white people headed to gun stores. Did in an altercation between them and a surprised.” Because of these oft played the black community feel the same white police officer (history is stacked narratives involving a white police pressure to buy guns that the white against you)? Was he taught right from man killing a black male and the white community did? wrong? Please don’t hear what I am not officer not being brought to trial, I have Luke: I honestly don’t know; I suspect saying: I am not saying Brown deserved a deep seated distrust in our criminal many did. this; I simply ask, why is this ugly song justice system. However, this distrust repeatedly played? is rooted in the history of the United Pressures from Within Greg: So, we have a white guy who is States from the Civil Rights Movement Our Respective Communities skeptical of Michael Brown’s innocence and Jim Crow days to the present day. and sympathetic to the police and a G reg: One of the assumptions that I black guy who is offended by an injus- had about publishing this conversation tice. What biblical principles should Rs e ponse to Violence, Post Brown was that it would be a risky exercise guide our thinking? Shooting and Grand Jury Decision for you, but it would be relatively risk G reg: How did you respond to the free for me. I quickly found out that violence that occurred after the Michael this was not the case. When people Sorting It Out: Thinking Christianly Brown shooting and Grand Jury deci- from my community (mostly white and 1. Imago Dei: Respect and Dignity a sion? Not the protests, but the looting many evangelical) found out that we Must and burning of businesses that occurred. were having this conversation, quite a I have been all over the map on this one. bit of air was sucked out of the room. Luke: God has made every person I don’t condone the violence at all. I do Several people wanted to remind me including Eric Garner, Darren Wilson, realize that when people believe they of Michael Brown’s sins, tell me jokes Michael Brown, Jeffry Dahmer, Bonnie are living in a context that is unfair, it about how the looters didn’t steal any and Clyde, in his image (Genesis doesn’t take much to spark violence. work boots, and asked me to define 1:26-27). Theologians call it the imago White colonists were so fed up with social justice. You could see the wheels dei. Being made in the image of God is being taxed without representation that spinning as they were trying to decide what separates us from the rest of God’s a tea tax ended up causing a riot and the if I was a liberal, or worse…a Democrat! creation. Only human beings are said destruction of property and businesses. The lines were pretty quickly drawn. I to be crowned with glory and honor For the most part, I was analytical. I was either on the side of the police or (Psalm 8:5). We all must pray that God simply watched and listened. I was the looters. The idea that there might be helps us to see every human person adorned with a crown! Because of our sympathetic as elected officials and a larger context in which these actions 5 police worked to stop the violence. In were playing out seemed irrelevant. The common imago dei DNA , we are truly several of the conversations I was a pressure to side with the white officer brothers and sisters of one human race. part of, I didn’t see much differentia- was pretty strong. Because of our common imago dei DNA, all Christians are thus called to treat tion between the protesters and the Luke: As a card carrying member of looters. I appreciate the police working every person with dignity and respect. the African-American community, Failing to do this makes one guilty of hard to distinguish between the two on one hand, I am expected to side groups. I am concerned that Michael the sin of partiality (James 2:1-13). Is a

12 Critique 2015:2 A magazine of Ransom Fellowship white life more valuable than a black policies and attitudes outlined in the 1800s. I grew up in neighborhoods life? In his book, Ultimate Punishment: his narrative. surrounded by families who benefitted A Lawyer’s Reflections on Dealing with from Veteran’s Administration and GI the Death Penalty, Scott Turow suggests 3. God Loves Justice Loans given to mostly white soldiers that in the criminal justice system this Luke: God, our heavenly father, is after WWII. No neighborhoods wrote certainly is the reality. However, as good, right, and just. This is precisely restrictive covenants to keep my family Christians we know that, because of our why God loves justice and righteous- out. I don’t feel any responsibility common imago dei DNA, all persons ness (Psalm 33:5). Simply, justice is as an individual for the sins of the from womb to tomb have intrinsic seeking to right wrongs. So, if God past, but I have benefitted greatly worth and value regardless of creed, loves justice, the opposite must be true: when affirmative action policies have race, ethnicity, sexual orientation, or he hates injustice or the miscarriage of targeted the white community. For nationality. As Christians, then, we justice. We image God when we love me, justice means not only correcting must seek to guard that imago dei; as the things that he loves and hate the wrongs but also ensuring that my black Christians, we must be courageous things he hates. Our police are called to brothers have the same opportunities enough to demand that our authori- serve and protect—so we must applaud to flourish. Or, as N.T. Wright states ties treat all suspects, criminals, U.S. those who carry out this task honorably it, “justice is the intention of God from citizens, etc. with the utmost dignity Genesis to Revelation to set the whole and likewise expose the bad apples 7 and respect as well. that do not. This is our moral duty to world right.” Greg: I agree with you. Unfortunately, defend the cause of the marginalized, L uke: I love that quote from Wright. in many of the conversations I listened the oppressed, the widow, the orphan to, that principle flew out the window or better, “the other.” Justice means 4. The Authority of the State pretty fast. Tribalism and demonization boldly, promptly and unapologetically Greg: Romans 13:1-2 states that govern- of “the other” seemed to be the order correcting a brother or sister in Christ ment has a legitimate, God ordained of the day. If anything, social networks who uses pejorative terms (e.g., thug role. When Paul wrote these words, he have made this easier. Today, it is really or N-word) directed to an African- was living under the Roman Empire. easy to get our news from sources that American human person. Justice means The Romans were not the most benevo- reinforce rather than challenge our standing up for the dignity of all lent government to have arisen. Despite thinking. It seems to provide certainty human beings. this, Paul recognizes the God-given during uncertain times and make us Greg: Some of my friends really bristled role that government has to enforce the feel a little better than the other groups. when I mentioned there was a social law, even using lethal force if neces- justice component to the aftermath of sary (Romans 13:4). Many in the white 2. We are All Fallen the Michael Brown shooting. Twice I community have rallied around the Greg: While we are all made in the was asked to define social justice. For police in light of the rioting and looting image of God, sin has infected us. We me it is more than righting wrongs. It is that took place after the Michael Brown are all sons of Adam and daughters of about creating a society where everyone shooting and Grand Jury verdict. This Eve and have inherited their sinfulness can flourish. I heard Bill O’Reilly is legitimate. The government must (Romans 5:12-21). Even our best efforts recently interviewed on The Daily protect its citizens and their property. at standing up against evil will be Show. (I know—I’m such an academic!) The police have a right to use lethal corrupted by sin. I guess we can’t be He admitted that white privilege had force if necessary to stop crime. surprised when our governing authori- occurred in the past, but was no longer It is tempting for those of us in the ties and our protests go wrong. Richard an issue. I have to respectfully disagree. white community to reduce this issue to Rothstein does a good job examining Societal decisions from the past can a mathematical equation. The thinking the public policies that helped segregate stack the deck in the favor of one person runs something like this: most violence St. Louis and other cities6. We can see over another. I own land because of in the black community is black on a history of sin throughout the public government homesteading practices in black. Therefore, if over 95 percent

A magazine of Ransom Fellowship Critique 2015:2 13 of the police are conscientious and equals success. I don’t want to take people group over another is set up to are doing all they can to protect our anything away from successful people, crush the hopes and dreams of those communities, then the black community those qualities are critical. Malcolm who aren’t in power. When your hopes should accept an occasional accidental Gladwell’s book Outliers does a good job and dreams are crushed, I think that death as collateral damage, especially of highlighting the influence of family, sets people up for all kinds of social in light of the violence that occurs daily culture, and even birth date on the a problems. Members of both the black in minority neighborhoods. As I try to person’s chance of being successful. For and white communities recognize that view this issue from your perspective, example, if Bill Gates had not lived in a we have come a long way in providing two issues come to mind. The first is the community where mothers got together equal rights to everyone. That is true. unique role that government has. Like and raised funds to buy a mainframe Hopefully we are overcoming the years the family and the church, the govern- computer terminal, this brilliant, hard- of institutional preferences that stifled ment is one of the three institutions working young man may not have been all but the strongest personalities. Who ordained by God. When people are hurt able to take advantage of the computer knows…everything else is changing by family members or the church, we revolution that was about to take place. rapidly, hopefully this part of society is recoil. As a God ordained institution, As Christians, none of that should be a as well. God holds individuals respon- government institutions causing hurt is surprise. Throughout scripture, there sible for their actions. Scripture also is especially troubling. are examples of the influence of the clear that God punishes societies that The second temptation when viewing community on the individual and vice are overtly or subtly unjust. this issue is to examine it separately versa. Those influences can be posi- from the larger context of historical tive, as in the case of the community 6. Making All Things New racism in our society. Again, I suggest caring for the poor (Leviticus 19:9-10; Luke: Jesus’ resurrection was the “first any skeptic either read Rothstein’s Deuteronomy 24:19-22) or negative when fruit,” which means that his bodily history of St. Louis public policy or an a community becomes so corrupt that resurrection serves as a prototype American history book. While Romans God punishes the entire society (Joshua and guarantee that the future resur- 13 talks about the enforcement side of 10:40-42; Amos 3:1-2). rections of those who die in Christ the state, this passage and others also Scripture also holds out examples would indeed occur (1 Corinthians talk about its role in providing for social of the power of one, and the impact 15:20-23). However, Jesus’ resurrection justice (Deuteronomy 15:12-15, Jeremiah for good or bad they can have on an is significant for another reason: his 22:1-5). I guess in light of the history of entire people group. The most graphic bodily resurrection also promises the race relations in our country and the example is Adam. His sin resulted in restoration of all things. Both Cone8 role government has played, I’m not misery for all of humanity and the rest and Wright9 argue that the redemption surprised that people have been rioting of creation (Romans 5:12-14). Then there and renewal of the entire cosmos is in the street. I’m surprised that there is Jesus (Romans 5:18-21; 1 Corinthians grounded in the resurrection of Jesus. hasn’t been more and I’m humbled 15:21) who came to rescue the world And that redemption and renewal is by the patience shown by the black from that sin. On a less cosmic level, underway! This means, of course, that community. God is truly restraining individuals like Job prayed for his we have the privilege of participating in the chaos! family (Job 1:1-5) and Nehemiah prayed making all things new. So, we need to for his nation (Nehemiah 1:4-11). I ask, what needs restoring? And then we 5. Individual vs. Corporate guess this is the long way around to my need to ask, how can I use my privi- Responsibility point. It shouldn’t be a surprise to the leges—race, reputation, connections, Greg: In the United States, we are so white community that the efforts of the money, access, etc.—to advance this focused on the individual that we forget overwhelming majority of hardworking great renewal project? It does not take about the community surrounding police officers and officials can quickly a rocket scientist to see that there are them. There is the American myth that be sabotaged by a few bad apples. On two institutions desperately in need of intelligence combined with hard work the other hand, a community that has restoration: the human family and our historically been set up to favor one criminal justice system.

14 Critique 2015:2 A magazine of Ransom Fellowship G reg: I’m not very hopeful that much are small acts of rebellion, pointing F ootnotes change is going to come from the toward a new kingdom that is being 1 Michael Brown shooting. It seems weird constructed. Prior to Ferguson, I see the Washington Institute for to be writing this article this late in the described myself as more of a detached Faith, Vocation and Culture Web game. I guess for me, the hope of the observer to the issues around race. As site: www.washingtoninst.org/8635/ gospel is where I hang my hat. We have our conversations have progressed since makes-me-wanna-holler. both mentioned N.T. Wright. I love this Thanksgiving, the issue has become 2 This is a phrase borrowed from quote from him. It makes me feel like more visceral. I will never get what it’s Michael Emerson’s book, “Divided By our conversations are not in vain. like to be black in our country. But our Faith.” You are—strange though it may seem, conversations and friendship have defi- 3 See www.huffingtonpost.com/2014/08/ almost as hard to believe as the resurrec- nitely sensitized me to the frustrations 16/melissa-harris-perry-black-men- tion itself—accomplishing something that that you feel. Maybe that’s one more killed-by-police_n_5684588.html for a will become in due course part of God’s step in the right direction. Speaking of retelling of this narrative. one more step, can I just hear you say new world. Every act of love, gratitude, 4 once…MIZZOU-RAH!!! (http://wvpublic.org/post/police-other- and kindness; every work of art or music communities-are-consumed-ferguson) inspired by the love of God and delight in Luke: Nope, not from these lips! 5 the beauty of his creation; every minute Borrowed from Allan Dayhoff’s soon spent teaching a severely handicapped A Final Note to be released book, Listening to Hear: Church in a Blues Bar. child to read or to walk; every act of care Our most recent conversations have taken 6 and nurture, of comfort and support, for place over meals at a deli in downtown (www.epi.org/publication/ one’s fellow human beings and for that Kansas City and a Mexican restaurant making-ferguson) matter one’s fellow nonhuman creatures; in Chillicothe. And we plan to continue 7 and of course every prayer, all Spirit-led wright, p. 422 in iBooks. our dialogue. Can we encourage you to 8 teaching, every deed that spreads the reach across the aisle and have meaningful James Cone (2005). The Spirituals and gospel, builds up the church, embraces conversations, too? ■ the Blues. Maryknoll, NY: Orbis. and embodies holiness rather than 9 N. T. Wright (2008). Surprised by Hope: corruption, and makes the name of Jesus Copyright © 2015 Luke Bobo and Greg Rethinking Heaven, the Resurrection and honored in the world—all of this will Pitchford the Mission of the Church. New York, NY: find its way, through the resurrecting HarperCollins. power of God, into the new creation 10 that God will one day make. That is W right, p. 414 in iBooks. the logic of the mission of God. God’s recreation of his wonderful world, which began with the resurrection of Jesus and continues mysteriously as God’s people live in the risen Christ and in the power of his Spirit, means that what we do in Christ and by the Spirit in the present is not wasted. It will last all the way into God’s new world. In fact, it will be enhanced there.10 In do ’t know how to proceed and make change happen. I just know that the past hasn’t been just. It does feel like our conversations over meals together

A magazine of Ransom Fellowship Critique 2015:2 15 S uggested MEDIA Tatum, Beverly (2003). “Why Are All the Black Kids Sitting Together in the for reflection and discussion Books Cafeteria?” And Other Conversations about 1. what was your initial reaction to the Biss, Eula (2009). Notes from No Man’s Race. New York, NY: Basic Books. events of Ferguson? The Grand Jury Land: American Essays. Minneapolis, Turow, Scott (2003). Ultimate Punishment: decision? The looting, destroying of MN: Graywolf Press. A Lawyer’s Reflections on Dealing with the property in Ferguson? The ongoing Death Penalty. New York, NY: Picador. Black, Edwin (2003). War Against the protests around the world? Weak: Eugenics and America’s Campaign to Williams, Juan (1986). Eyes on the Prize: 2. Did you have an “a ha” moment Create a Master Race. New York, NY: Four America’s Civil Rights Years, 1954-1965. while reading this conversation Walls Eight Windows. New York, NY: Viking Penguin. between Luke and Greg? If yes, what Bonilla-Silva, Eduardo (2003). Racism was it ? without Racists: Color-blind Racism and Articles 3. what bothered you about reading the Persistence of Racial Inequality in the Coates, Ta-Nehisi. “The Case for this conversation between Luke and United States. Lanham, MD: Rowman & Reparations.” www.theatlantic. Greg? Littlefield. com/features/archive/2014/05/ 4. Did you discuss the Ferguson Bordewich, Fergus (2006). Bound the-case-for-reparations/361631 events and the subsequent events for Canaan: The Epic Story of the McIntosh, Peggy (1988). “White (e.g., looting, protesting, etc.) with a Underground Railroad, America’s First Privilege: Unpacking the Invisible white person? An African American Civil Rights Movement. New York, NY: Knapsack.” Independent School magazine, person? Why or why not? HarperCollins. 49(2), 31-35. www.amptoons.com/blog/ 5. How has your church addressed this Emerson, Michael, and Smith, Christian files/mcintosh.html situation, this topic? (2000). Divided by Faith: Evangelical Rothstein, Richard. “The Making Religion and the Problem of Race in of Ferguson: How Decades of 6. Should Christians live any differ- America. New York, NY: Oxford Hostile Policy Created a Powder ently now because of Ferguson? Why University Press. Keg.” www.prospect.org/article/ or why not ? Emerson, Michael, and DeYoung, making-ferguson-how-decades-hostile- 7. Are you concerned that secular Curtiss (2003). United by Faith: The policy-created-powder-keg sources such as the Comedy Channel were important sources of informa- Multiracial Congregation As an Answer Films (should be viewed in a racially tion for this conversation? to the Problem of Race. New York, NY: diverse context) Oxford Press. Guess Who Is Coming to Dinner (1967) McWhorter, John (2000). Losing the Race: Crash (2005), Ray (2004) Self-Sabotage in Black America. New York, The Help (2011) NY: HarperCollins. The Grace Card (2010) Pollock, Mica (Ed.). (2008). Everyday The Butler (2013) Antiracism: Getting Real About Race 42 (2013) in School. New York: New Press: A Family Thing (1996) Distributed by W.W. Norton & Co. Watermelon Man (1970), Mississippi Roley, Scott (2004). God’s Neighborhood: Burning (1988) A Hopeful Journey in Racial Reconciliation Red Tails (2012) and Community Renewal. Downers Grove, Selma (2014) IL: InterVarsity Press. Birth of a Nation (1915)

16 Critique 2015:2 A magazine of Ransom Fellowship R esource: S ubjects with Objects

P eople Watching with Insight by James Disney

devices still relatively untinged by Indeed the eternal is among us. At an irony. But doesn’t the jester require image of a boy who is kissing a fish, more than a colorful stage set? Enter first I laughed at “When I do this, I stage left: the playwright walks into the feel for a moment like everything will bar. As Richter paints, the mysterious be okay.” Then I wondered if perhaps figure DKM sits down in the booth and I am allowed to see the fish as the whispers his take on the farce. Whole secret IXTHUS. Because Subjects With acts unfold as we read his short lines Objects is a book of art, I can choose and gaze at Richter’s characters. and so can you, making the secret even It is striking, in the supposedly more cherished. ■ visual age in which we live, how often Copyright © 2015 James Disney words come as a blessed relief. Have you been helplessly stranded, staring at James Disney is a ridicu- a perky screen of optimistic colors, with lous teetotaler and a devoted no clue how to proceed? Words bring fish kisser. He is pastor of Jonathan Richter tells us that each transformation. Below one ambiguous Bethlehem Lutheran Church of his paintings in Subjects With Objects face DKM tells us, “After that, I watched in Minnetonka, Minnesota, began with a good beer. With all the as much TV as I could.” We know this an artist, and bicyclist. heavy agendas weighing down the figure and the deep theological insight Book recommended: Subjects with artist today, is it any wonder that a man of the boy holding his scruffy dog who Objects (Volume 1) by painter Jonathan with a creative impulse would eventu- says, “You figure out pretty young that Richter and author DKM (Nashville, TN: ally say, “O well, I guess I will just have something’s gone wrong and the world Rabbit Room Press; 2013) 116 pages. a beer and make something.” Hoping hurts more than it should.” for simplicity of vision, many an artist Many a man has felt clever when he To order: Book, notecards and signed/num- has entered a bar. The painter Jan Steen, first sits down in a bar. But two beers bered art prints can be ordered online at the who apparently owned a tavern, seems later the hard questions require answers. Rabbit Room Store (www.rabbitroom.com). to invite us into this world in nearly To salvage the evening, one might every picture. Steen may have lived in a grasp at some consolation for not really simpler time than our own, the golden knowing or understanding anything. age of Dutch painting in the seven- The magic of art is that it illustrates the teenth century. He certainly seems to be possibility of understanding without having a lot of fun making his pictures. knowing or possessing. A middle- In his “Self Portrait as a Lutenist,” he is aged woman tells us, “We will always telling us that life is a grand party so remember ourselves as beautiful.” The grab a tankard and join in. Richter takes great thing about painting is that it a similar stance in his corner booth. As can pack eternity into a single moment, he sips his ale, the circus of the human almost as if God had finally been drama unfolds before him. captured on canvas. In their collabora- Jesus tells us that he is most at home tion, Richter and DKM seem giddy to among sinners and scoundrels. The have discovered this. With one image more I absorb from the events of the of a young man holding a piece of fruit, Gospels, the more I imagine that Jesus the caption reads, “I am trying to get used a lighthearted humor to introduce at something eternal.” This is at once a redemptive element into the shady a subtle nod to the history of portrait places he would enter. Comedy may and still life painting, and at the same be one of the only remaining artistic time a celebration of innocent insight.

A magazine of Ransom Fellowship Critique 2015:2 17

R esource: Subje cts with Objects

People Watching with Insight by James Disney

devices still relatively untinged by insight. Indeed the eternal is among us. irony. But doesn’t the jester require At an image of a boy who is kissing a more than a colorful stage set? Enter fish, firstI laughed at “When I do this, I stage left: the playwright walks into the feel for a moment like everything will bar. As Richter paints, the mysterious be okay.” Then I wondered if perhaps figure DKM sits down in the booth and I am allowed to see the fish as the whispers his take on the farce. Whole secret IXTHUS. Because Subjects With acts unfold as we read his short lines Objects is a book of art, I can choose and gaze at Richter’s characters. and so can you, making the secret even It is striking, in the supposedly more cherished. ■ visual age in which we live, how often Copyright © 2015 James Disney words come as a blessed relief. Have you been helplessly stranded, staring at James Disney is a ridicu- a perky screen of optimistic colors, with lous teetotaler and a devoted no clue how to proceed? Words bring fish kisser. He is pastor of Jonathan Richter tells us that each transformation. Below one ambiguous Bethlehem Lutheran Church of his paintings in Subjects With Objects face DKM tells us, “After that, I watched in Minnetonka, Minnesota, began with a good beer. With all the as much TV as I could.” We know this an artist, and bicyclist. heavy agendas weighing down the figure and the deep theological insight Book recommended: Subjects with artist today, is it any wonder that a man of the boy holding his scruffy dog who Objects (Volume 1) by painter Jonathan with a creative impulse would eventu- says, “You figure out pretty young that Richter and author DKM (Nashville, TN: ally say, “O well, I guess I will just have something’s gone wrong and the world Rabbit Room Press; 2013) 116 pages. a beer and make something.” Hoping hurts more than it should.” for simplicity of vision, many an artist Many a man has felt clever when To order: Book, notecards and signed/num- has entered a bar. The painter Jan Steen, he first sits down in a bar. But two bered art prints can be ordered online at the who apparently owned a tavern, seems beers later the hard questions require Rabbit Room Store (www.rabbitroom.com). to invite us into this world in nearly answers. To salvage the evening, one every picture. Steen may have lived in a might grasp at some consolation for simpler time than our own, the golden not really knowing or understanding age of Dutch painting in the seven- anything. The magic of art is that it teenth century. He certainly seems to be illustrates the possibility of understand- having a lot of fun making his pictures. ing without knowing or possessing. A In his “Self Portrait as a Lutenist,” he is middle-aged woman tells us, “We will telling us that life is a grand party so always remember ourselves as beauti- grab a tankard and join in. Richter takes ful.” The great thing about painting is a similar stance in his corner booth. As that it can pack eternity into a single he sips his ale, the circus of the human moment, almost as if God had finally drama unfolds before him. been captured on canvas. In their col- Jesus tells us that he is most at home laboration, Richter and DKM seem among sinners and scoundrels. The giddy to have discovered this. With one more I absorb from the events of the image of a young man holding a piece Gospels, the more I imagine that Jesus of fruit, the caption reads, “I am trying used a lighthearted humor to introduce to get at something eternal.” This is a redemptive element into the shady at once a subtle nod to the history of places he would enter. Comedy may portrait and still life painting, and at be one of the only remaining artistic the same time a celebration of innocent

A i maGAz ne of Ransom Fellowship Critique 2015:2 17