2013-05-18 Daniel Daring 2013 articles 2012 articles
Flat Tire Theology
I
asked my friend whether he knows what "flat tire theology" is.
Although he knows the meaning of “flat tire” and “theology”, yet he was
still unable to answer my question. The same probably goes for the reader. You
might be looking at the title and
wonder what the heck flat tire theology and even flat tire church is. So, let me
begin.
We
all know what a flat tire is and we all know how it feels when driving a bike
when suddenly, along the way, air goes out of the tire. We are stuck, we can't
move; we need to fix it first.
The
Greek word "Pnuema" can be translated as both "air" and
"spirit". So by now you know the meaning of the phrase, "flat
tire theology", "flat tire church". Yes. You are right, a
theology without "pneuma", a church with "spirit".
In
the 1960s, there was a powerful renewal, a breathe of Spirit blowing through
different churches; theology was filled with "pneuma". After the
horror of World War II, the Holocaust, and genocides in different places of the
world, European theologians realized that human beings are "sick",
mortally "sick", and in this state of "sickness" are able to
commit horrible crimes. There was a cry for a "new humanity", a
humanity that is transformed by the renewing Spirit of God. Man left to his own
powers is under the power of sin, and sin creates destruction and death. All
great theologians and mystics were telling it from Paul, to Augustine and
Luther, but the predominant theological currents, catholic theology in
particular, were and remain rather optimistic about human nature. We have always
claimed that man by his own powers and wisdom can turn to God and become
righteous. The truth is that we cannot change ourselves, we cannot pull
ourselves out of this swamp called sin. We need God. To create a "new
humanity", and a "new world", we need the Spirit of God, the same
one who was hovering over the waters at the beginning of creation.
The
experience of World War II, also brought about the realization that we are
connected, that what happens in one place of the world has impact on everyone.
The world as a "global village" was born and together with it, the
prophetic voice on behalf of those who suffer somewhere in far or near places.
We had political theology coming from Europe that spoke on behalf of those who
suffered and gave birth to the solidarity movement. We could not be silent
anymore seeing our brothers and sisters being unjustly treated in other parts of
the world.
During
the same years, across the Atlantic, in Latin America, the Spirit gave birth to
liberation theology crying loudly that "enough is enough". A new
exodus took place, an exodus from servitude and poverty to freedom and
independence. “When the LORD
brought back the captive ones of Zion, We were like those who dream” (Psalm
126:1).
Then,
of course, the voices of women were finally being heard, coming from different
social and cultural settings, reminding the world that there is not just
"his-story", but also "her-story" that should be listened to
and reflected upon.
Those
were also the years of the powerful pentecostal movement sweeping through the
continents and bringing renewal to churches from different denominations. Young
people were rediscovering prayer and the Bible, they became involved in
movements promoting social change; the world saw signs and wonders taking
places, lives' being transformed, nations gaining independence, and Empires
collapsing without a shot. God was real, church was relevant, and
"something new and better" was about to happen; or so we thought.
Then
came the 90s, with the Internet and technological revolution, followed by the
first decade of the twenty first century, with wars in Afghanistan and Iraq,
terrorism, economic crisis, and degradation of the environment. And instead of
"something new and better", we have ended up with the old story of
humanity messing things up again.
During
those crucial days, the churches, particularly in Europe, US, and Australia,
instead of living up to their claims of being “salt of the earth” and “the
light of the world” (Matt 5:13-14), were mired in sexual and financial
scandals, power struggles and internal divisions. The leadership of the Roman
Catholic Church has lost the trust of its own flock and the Anglican Communion
is a bad shape. The churches in the US preached "the gospel of wealth"
for the few and "save your soul", a questionable message, with
its individualistic and otherworldly focus. When the coalition of the willing
went to Afghanistan and Iraq, theologians and the so-called think-tanks were
discussing the issue of the "just war", as if there could be a war
that is just. On the list of bestselling books during those years were
"Secret" and "Prayer of Jabez" sharing the same message
about prayer as a tool to satisfy personal wants, and "Left behind" a
horrible apocalyptic story about the end of the word; none of those books was
tackling the pressing issues facing humanity today. Hardly anybody noticed the
book of Philip Jenkins, "the Next Christendom: The Coming of Global
Christianity" or a somber book of Walter Laqueur, "The Last Days of
Europe: Epitaph for an Old Continent".
Apparently
the "pneuma" has left the Old Christendom, leaving us to conduct the
affairs of the world by ourselves. Theology, instead of being an expression of
reflective faith, has become mind speculation. There is more philosophy in our
theological discussion than Scripture, and its language has turned gibberish.
Nothing relevant is being constructed; we keep repeating the old medieval
theology. We tend to forget that since the Middle Ages we have had Copernicus'
discovery, Einstein's theory of relativity, and other discoveries and
breakthroughs in the area of astronomy, physics, chemistry, and biology that
must be taken into consideration when constructing a theology of creation. We
cannot talk only about the Church as God's temple; the world, the entire
Universe is God's temple as well and we should take our shoes off while treading
it.
At
the same time, the Holocaust and genocides committed in many parts of the world,
the present wars and conflicts, acts of terrors, ruthless capitalism causing
present the economic crisis, and the human being as the main cause of ecological
destruction, force us to rethink our soteriology. Despite having great mind, the
human being also has a sick heart. By now we know that in the eyes of many of us,
the life of another creature is cheap. The whole medieval and renaissance
optimism about the human being that was projected to modernism is torn into
shreds. The moral fabric of the human being is extensively damaged. The damage
is so extensive that the survival of the entire planet is affected by it. A new
soteriology has to begin from this premise.
But
this new theology of creation and this new soteriology can only be constructed
with the help of the Spirit. On our own we can do nothing. Paul says that on our
own we do not even know how to pray (Rom 8:26), and he knew what he was talking
about because he was a man of prayer.
I
am writing this article on the eve of the Pentecost. You will go to your church,
hear the powerful testimony about the disciples of Jesus being transformed by
the "wind" and the "fire", but I am afraid that you will go
back home and live your life without that transforming power of the Spirit. The
truth is that it is easier to celebrate than live; it is also safer. The first
Christians did not celebrate Pentecost, but they lived a life filled with the
power of the Spirit, and the Spirit often led them into situations and places
that were challenging and dangerous, causing them to put their lives at risk.
So here is my last point. I would love to exchange our celebration for their experience. I am tired of hearing how the Spirit fell on them; I want Her to fall on me as well; I am tired of a church that celebrates Pentecost, but it is not filled with the power from above; I want my church to be a vehicle of transformation, a true witness to the values of the Gospel, that with a believing heart prays the Lord's Prayer, "Abba, Father, may things here on earth be the same as thy are in heaven." Amen.
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