Tuesday, February 12, 2013

Mark's thoughts: The Grief Ritual of American Civic Religion

The Grief Ritual of American Civic Religion
I didn’t watch the Sandy Hook Interfaith Prayer Vigil when it took place, because I already knew what it would be.  It was predictable.  It would be the grief ritual of American civic religion.  There would be clergy from different Christian confessions as well as those from other religions such as Judaism and Islam.  Many of them would be in some form of liturgical vestments.  There would be an opening address which would emphasize the unity of the different participants as they gathered together to grieve and support one another.  There would be readings from the Bible and the sacred texts of the other religions present. There would be brief homilies based on those texts and prayers that sounded more like homilies.  There would be comforting religious songs.  Civic leaders would speak along with the religious figures, and in this case I had already heard that President Obama would speak.  There would be some kind of closing benediction.  You could bank on it.
Of course, at the time I didn’t know that a LCMS clergy member would be taking part and that it would become a topic of discussion in both synodical and national circles.  After seeing much of the discussion during the last few days, I have watched it on You Tube, and it turns out that I was pretty much dead on.  I suppose there really weren’t any religious songs, but there was chanting in Hebrew and Arabic by a Jew and a Muslim.
In the discussion that has taken place thus far, I believe that a crucial category has been missing in the analysis of this event and what we should learn from it as we move forward as a synod. That category is ritual.  Ritual is a central part of the human experience that helps to shape and reinforce the beliefs of a culture (and of course of religions) in individuals.  Ritual facilitates times of transition.  It is also very important for promoting a sense of well being during times of crisis and grief.
What took place in the setting of Sandy Hook was the grief ritual of American civic religion.  As Mollie Hemingway has nicely summarized the issue in her recent post (“Covering opposition to syncretism in a syncretized world”; http://www.patheos.com/blogs/getreligion/2013/02/explaining-opposition-to-syncretism-in-a-syncretized-world/), “Civil religion has many components but one aspect is that it rather tries to transcend all religions while including them. All religions and all gods are to be equally tolerated, honored and respected everywhere. One of the most important aspects of American civil religion is participation in interfaith — or syncretistic — worship services.”  One can go beyond this and observe that in our pluralistic, post-modern religious culture all religions are treated as if they are merely alternate ways to the same divine reality.  In a world where every religious view is permitted and honored, the one thing that is anathema is to say that one religion is the only way to salvation.
The grief ritual of American civic religion is a religious service. There really should be no need to establish its religious character.  After all it focuses upon religious leaders in their liturgical vestments reading sacred texts and praying to the God/gods presented in those texts.  As a religious ritual, it is also a service.  It is a corporate, organized whole with an opening, a body, and a closing.  This fact is readily apparent to the uninvolved observer.  Thus the recent piece in the New York Times was entitled “Pastor Apologizes to His Denomination for Role in Sandy Hook Interfaith Service” (emphasis added) and went on to call it an “interfaith prayer service” (http://www.nytimes.com/2013/02/08/nyregion/lutheran-pastor-explains-role-in-sandy-hook-interfaithservice.html?nl=todaysheadlines&emc=edit_th_20130208&_r=0).

It does not do justice to the facts to deny that such an event is an act of joint worship (or even to call it “serial prayer”).  In fact, such a claim runs counter to the very nature of the ritual as an act of joint worship.  The key feature and intent is to draw together different faiths jointly as a whole so that they can hear and share in the texts and prayers of the faiths present - an act that can be described as nothing other than worship.

There are those, such as former synodical president Dr. Kieschnick who argue that it does not matter if it is a joint act of worship.  He has written, “To the question whether it is OK for a Lutheran pastor to pray publicly in circumstances such as just described, my perspective is: Absolutely! Anytime! Anywhere! In the presence of anyone!” (http://www.icontact-archive.com/BLfgmhzNAinjEDvhgKWsUlcib5clKGYU?w=2).  Such an opinion naively ignores the character of the ritual and the context in which such prayer occurs.  The grief ritual of American civic religion co-opts all that takes place within it and says that the texts read there and the prayers offered all lead to the same divine reality.  The prayer of the non-LCMS pastor illustrates this very point: “Lord God we call you by many names: Elohim Adonai, Great Spirit, Higher Power, Divine One.  But however we address you are always Father and Mother to us all.”  The ritual instantiates the belief that the worship of all religions are directed toward the same divine reality.  Within such a ritual is it not possible to give witness to the Triune God who has revealed Himself in Jesus Christ.  The context of the ritual requires that all Christian language, such as the Scripture from Revelation and the benediction from 2 Corinthians read by the LCMS pastor, is heard as simply being particular forms or dialects which speak about the same divine reality as the Muslim or the Jew.

Until our Lord returns, we live in a fallen world.  There will continue to be unimaginable tragedies in our country.  When these events occur, LCMS pastors will find themselves in situations where they will be called upon to speak the comfort and hope found in Jesus Christ to all people.  Each time this occurs, the grief ritual of American civic religion will also take place.  In spite of the crisis that prompted the ritual, within this context it is not possible to speak of the Jesus Christ revealed in God’s Word.  The ritual and its cultural presuppositions will not allow the Gospel to be heard as anything other than one of several different versions of “good news” which ultimately point to the same hope.  In the setting of the grief ritual of American civic religion it is not possible to confess our Lord’s Words, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6).  And therefore, Christians who confess the Apostles’ Creed should not take part.  Those of the world will not understand this.  But they also do not understand these words from our Lord.

5 comments:


  1. I posted the following on “Weedon’s Blog” on 9 February. Rev. Weedon suggested I respond directly to you:

    Here are the last few sentences of the final paragraph of Pr. Mark Surburg’s post:

    “The ritual and its cultural presuppositions will not allow the Gospel to be heard as anything other than one of several different versions of “good news” which ultimately point to the same hope. In the setting of the grief ritual of American civic religion it is not possible to confess our Lord’s Words, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). And therefore, Christians who confess the Apostles’ Creed should not take part. Those of the world will not understand this. But they also do not understand these words from our Lord.”

    The first sentence, “The ritual and its cultural presuppositions will not allow the Gospel to be heard as anything other than one of several different versions of “good news” which ultimately point to the same hope,” troubles me because I cannot find a passage in Scripture that suggests that the “ritual and its cultural presuppositions” can keep God’s Word from being effective. On the contrary, we read in Isaiah 55: 10,” For as the rain and the snow come down from heaven, and do not return there until they have watered the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, 11 so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and succeed in the thing for which I sent it.” Can we be certain that God does not intend for His Word spoken at that occasion to have an effect on someone? We cannot and may not do so any more than we may judge who will live forever in Paradise and who will not.

    “In the setting of the grief ritual of American civic religion it is not possible to confess our Lord’s Words, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). And therefore, Christians who confess the Apostles’ Creed should not take part.” This is a non-sequitur of the worst kind. Are our Lord’s words quoted here the only words that must be uttered on this occasion for God’s Word to have effect? Do you suppose that there may have been other Christians there who confess the Apostles’ Creed and not only had no qualms about being there but felt compelled to be there?

    Even though this may be “civic religion’s grief ritual”, at such an occasion our concern should be with individuals and their suffering and need for consolation, not the condemnation of society. Is it impossible for God to accomplish with His Word what He intends just because the Koran and other un-Christian writings may be read?

    We think the whole thing is about human perception, while God may or may not have another agenda. We cannot be sure, but we dare not condemn anyone for speaking the Word of God at any time or place, because, citing from the same 55th chapter of Isaiah, “8 For my thoughts are not your thoughts, nor are your ways my ways, says the Lord.” But particularly as Lutherans, we believe that He works through His Word.

    Peace and Joy!
    George A. Marquart




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  2. George,

    Thank you for your comments. You are correct that I have described the use of God's word from the perspective of the context in which it is employed. You are correct that I have not addressed the issue from the perspective of the efficacy of God's Word. Indeed, as you comments illustrate, the discussion that has occurred by those who are open to interfaith services in some settings is usually based on the efficacy of God's Word as a comforting and faith creating instrument. There are some very interesting observations to be made about the manner in which this misconstrues efficacy and the character of the Word. It is a Gospel reductionist position, which assumes that efficacy of the Word in the setting of crisis is only about Gospel and comfort. We are told that nothing can limit the ability of God to bring comfort and work faith through the Word - not even being set next to readings from the Koran.

    However, God's Word is not only a word of Gospel. It is, of course, also a word of Law. It kills and it makes alive. And as a word that kills it can't be domesticated. Flowing from the Old Testament into the New is a common theme in which Scripture allows no room for paganism. The polemic against paganism is constant because Scripture will allow no false god/s to be compared to the true God.

    Scripture never presents God's Word as one that speaks along with other pagan voices. Instead, whenever the Word comes into contact with paganism it kills it - it declares that it is false. In every setting where the proclamation of God's Word comes into contact with paganism, it attacks it such as Act 14:15; 15:29-31.

    For this reason, it is not possible to construe God's Word and its efficacy only as Gospel when read in the setting of other pagan texts (or at any time for that matter). It is the very nature of God's Word to attack all false gods. It runs counter to the very nature of God's Word to presume that one can set it side by side with the Koran, etc in the trust that God will still "do his Gospel thing." Where the proclamation of God's Word comes into contact with this kind of paganism, it declares the the paganism is false and calls people to repentance.

    This subject is something that needs to be addressed. Obviously, in light of President Harrison's most recent letter and video, now is not the time to post something about this and so I am not. But this is a subject that we as a synod will need to address.

    In Christ,

    Mark Surburg

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  3. Dear Rev. Surburg: thank you for your response.

    Gospel reductionism. If you check my post, the only time you will see the word, “Gospel”, mentioned is when I am quoting you. I kept referring to “the Word of God”. But somehow it is all about Gospel reductionism. Now, I will agree with you that since the Reformation the question of dividing the Word into Law and Gospel has become of much greater importance than it used to be. Consequently thousands of pages have been written about how to properly divide the two. Are these laws we have established universally true? Let us take our Lord’s teaching on Baptism, as an example. In Mark 16:16, our Lord says, “the one who believes and is baptized will be saved, but the one who does not believe will be condemned.” Is it then possible for someone who is not baptized to be saved? Our Church, and most mainline churches, teach that it is possible. But we assume that the circumstances for such a salvation must be very special, and therefore we continue to baptize as our Lord instructed.

    Now I submit that the circumstances at Newtown were very special. 28 people were shot that day (including the shooter and the shooter’s mother), in a town with a population of under 30,000. 20 children were among the dead. I think that qualifies as being special. That does no mean that whatever the Word of God says becomes void – by no means. But surely you do not suggest that Rev. Morris should have told the community gathered in grief that it is likely that many of their children had gone to hell, and that they may do so as well when they die if they do not listen to what God has to say. We preach the Law and Gospel according to all of the rules under normal circumstances. But under special circumstances our preaching must become appropriate to the moment.

    Finally, how many of the people at the prayer meeting which Rev. Morris addressed were entered in God’s Book of Life? We don’t know, do we? Only God knows. Surely the members of the LCMS who were there are among that number. But could there have been others who also confess the Apostles’ Creed? We cannot be sure, and I know many Missouri Synod Lutherans have difficulty believing this, but it is likely that there were others. Not all Presbyterians, Methodists, Anglicans and even Baptists are going to hell. Our own Church confesses that. So whatever words of comfort Rev. Morris said during the prayer meeting, and may have said before and after, were spoken as comfort to God’s Elect. Yes, God can even use a Missouri Synod pastor to comfort a Methodist. Are they entitled to hear just the Gospel on such an occasion, or must we preach the Law to them as well? Remember now, when we preach to God’s elect it is only the Third Use. It is wrong to frighten them with the First and inappropriate to use the Second. God provided for them all. And maybe when things return to normal for those good people, at least to those whose families did not experience losses, they will hear the Law and the Gospel proclaimed as it should be under normal circumstances.

    So under some very special circumstances, what you call Gospel-reductionism may be what is necessary, just as it is possible for some to be saved who are not baptized.

    Peace and Joy!

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  4. George,
    I have used the phrase "Gospel reductionism" to describe the manner in which the Word of God is being set along side pagan texts on the assumption that in these "very special circumstances" it only brings comfort and creates faith. I don't think you are engaging my point, namely that one can't set the Word of God alongside pagan texts on the requirement that it "play nice" and allow the Koran to be heard on an equal footing (a foundational assumption of American civic religion).

    In Christ,

    Mark

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  5. Dear Rev. Surburg:
    After your first response I was going to write something like, “we are going by each other like two trains on parallel tracks,” but I thought you might be offended. The “I don't think you are engaging my point” comment says the same thing. Indeed I am not engaging your point. It isn’t a matter of agreeing or disagreeing on principles, but it seems to me that you are using verbs for subjects that are inappropriate for them.

    For instance, “I have used the phrase "Gospel reductionism" to describe the manner in which the Word of God is being set along side pagan texts on the assumption that in these "very special circumstances" it only brings comfort and creates faith.”

    The Gospel will bring comfort to the people of God under all circumstances, regardless of what may be set along side it. It can only bring faith to those who do not already have it. If we are engaged in a missionary effort, we certainly need the Law, but in bringing comfort to people who already have faith, we do not.

    And, “I don't think you are engaging my point, namely that one can't set the Word of God alongside pagan texts on the requirement that it "play nice" and allow the Koran to be heard on an equal footing (a foundational assumption of American civic religion).”

    Who is setting “the Word of God alongside pagan texts”? The organizers of the prayer meeting did, certainly not the Church or poor Pastor Morris! What do you mean by the Gospel, “playing nice”? The Word of God, and the Gospel is part of it, is, according to St. Paul, Ephesians 6:17, “the sword of the Spirit.” It doesn’t “play nice” or any other way, it accomplishes what God intends for it under all circumstances. The Gospel does not “allow the Koran to be heard.” The organizers of the prayer meeting did. They certainly believe in America’s civic religion, but does that make the sword of the Spirit ineffective? Here is St. Paul in Ephesians 1:15, “Some proclaim Christ from envy and rivalry, but others from goodwill. These proclaim Christ out of love, knowing that I have been put here for the defense of the Gospel. The others proclaim Christ out of selfish ambition, not sincerely but intending to increase my suffering in my imprisonment. What does it matter? Just this, that Christ is proclaimed in every way, whether out of false motives or true, and in that I rejoice.” I am also reminded of what St. Paul says about eating meat sacrificed to idols in 1 Corinthians 8. I suspect that if St. Paul had waited until all the circumstances were proper for the proclamation of the Gospel, you and I would still be heathens. I have made a few changes in the first 7 verses to show how one could read this:

    1 Now concerning texts dedicated to idols: we know that "all of us possess knowledge." Knowledge puffs up, but love builds up. 2 Anyone who claims to know something does not yet have the necessary knowledge; 3 but anyone who loves God is known by him. 4 Hence, as to the hearing of texts dedicated to idols, we know that "no idol in the world really exists," and that "there is no God but one." 5 Indeed, even though there may be so-called gods in heaven or on earth—as in fact there are many gods and many lords— 6 yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. 7 It is not everyone, however, who has this knowledge. Since some have become so accustomed to idols until now, they still think of the texts they read as texts dedicated to an idol; and their conscience, being weak, is defiled.

    Peace and Joy!
    George A. Marquart

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