Christ in Social Media and Current Affairs

The world is a complex and a complicated place. There is a lot going on whether we are talking about the local level, around your community, the state/provincial level, the federal or national level and right up to the international community. In our modern age, we seem to be bombarded with current events that are happening all around the world. The 24 hour/7 days a week news cycle and the instantaneous nature of the internet have collided to bring every day people reams of information and data about the world around them; not just what is happening close to home, but what is happening literally on the other side of the world. This is both a blessing and a burden in disguise. Never before in the history of our humanity have we have such readily access to such a vast and articulated amount of information. Never before has the entire human race been so connected, so close. And yet, it seems, never before have we felt so far from one another, so isolated in our own little worlds and ideologies.

Social media plays a huge role in how we see the world– certainly a larger role that I think most Christians realize. In a world where information is boundless and accessible, we have built systems that serve to filter what we see and hear and this in turn creates pockets of intense ideology and thought often with little or no dissenting opinions or ideas among the ranks of followers and collaborators. Take Twitter for example. Users are able to curate their own list of followers, they can block (and are encouraged to block) users which opinions or ideas that they do not agree– opinion and ideas that are fleshed out in 280 character snippets, leaving much to the imagination in most cases. If you are a Marxist, chances are your followers and people you follow lean along the same flavour of the political spectrum and chances are you are validated over and over by fellow Marxists, content in your own comfortable worldview without ever feeling challenged in your opinions and formulations on the activities of the world. This is not necessarily a good thing and from a Christian perspective I would like to unpack that issue a little here.

Anyone can create a social media account and begin spreading their thoughts and opinions on the internet. This is a good thing. It is wonderful to see such a broad range of opinions and diversity of those participating in the discussions. But what also comes from this is the fact that consumers of user generated content are left holding the bag to determine what is false, true and actually worth exploring more. Tweets generally do not contain enough information to dive deep into issues and explore all sides of a coin, generally they are short, snappy statements that capture a sentiment related to a larger concept or idea that is shadowed in the Tweet. This rapidly makes the fact that anyone can create an account a bad thing. Often the most retweeted and popular remarks on Twitter are not from so-called subject matter experts, but from clever users who are able to capture the perfect balance between wit and common sense in a 280 character Tweet that is relatable to the broadest group of people.

So what can Christ teach us about social media? Perhaps it seems a little silly to ask that question. Literally no one in the Bible had a Twitter or Facebook account. Jesus did not take selfies during His Sermon on the Mount to share on his Instagram account. Saint Peter didn’t create the hashtag #RealMessiah to share the Good News with his friends and family. And #HeIsRisen certainly was not trending in the aftermath of the Resurrection. But Christ does have a lot to teach us about the use of social media in our lives and the formation of our opinions on current affairs around the world. For the average Westerner, the message from Christ regarding these things may be a little hard to swallow, because in this age of social media and the internet, we’ve come to believe that as humans we are all little gods who are entitled to opinions and ideas based on the sheer fact that we are capable of cooking them up in our brains.

The first, and obvious, lesson that Christ teaches us about our use of social media as Christians is that we ought to comport ourselves online in a manner that does not permit us to surrender the fundamental aspects of our faith. Namely, our Tweets, Instagram photos, Facebook likes and Snapchats should be aimed at the glorification of the Lord. The anonymous nature of being online does not change the fact that we are held to account for our actions individually, and as much as Twitter doesn’t know who you are when you Tweet, God does. And regardless of the username and the creativity of the fake name you’ve used, God knows everything that you have said and done online. Everything. Even the “in cognitio” feature of Google Chrome cannot withstand the all seeing eye of God. The same rules of how we ought to act among real people in the world apply to how we act around virtual people in the online social media universe. So ask yourself, does your online presence bring glory and honour to God and to His Son Jesus Christ? Do you allow the Holy Spirit to guide your online footprint, or do you hide behind a false impression of anonymity and become a little less Christian when sitting behind the keyboard? If that answer is a yes, you need to rethink your use of social media and perhaps consider this warning from Jesus in the Gospel of Matthew:

And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.” (Matthew 5:30)

The second lesson that Christ teaches us about social media is about the content of what we share and the opinions that we are forming while we use social media. Especially for those of us who are maybe a little more political when we are online with our social media accounts. A concept that I have been fleshing out for a long time in my head, but have been unable to fully grasp, is the idea that Christ was killed by real geo-politics that were alive and well at the time of His ministry in Jerusalem. You had a Roman governor who was already in hot water with the emperor of Rome for having some issues holding down dissent within the region. No doubt, Pilate was not a fan of his tenure in the Middle East and we know that historically the man was a careerist who most likely wanted nothing more than to end his time in the Holy City without issue so that he could move on to bigger and better things in Rome. On the flip side we have the leaders within the Temple who represent a segment of Jewish society that are affluent and are willing to work with their Roman overlords in order to keep the peace and maintain their own power over the Jewish people in the region. It was the mutual intersection of the Jesus-problem for these two worlds that the cross literally comes to bear upon the world. It would have been difficult for Jewish leaders to seek the crucifixion of Christ from the Romans had the Romans not already been troubled by any sort of dissent during the largest religious festival of the year at the time. Equally, it would have been hard for the Romans to assert their authority in the punishment and eventual killing of Christ had the Jewish authorities in power at the time in that region not wanted to work with the Roman leaders in order maintain the status quo. The death of Jesus in Jerusalem can easily be explained from a historical perspective using a cursory understanding of politics and specifically geo-politics that was present at the time of Christ. But what does that say about politics in general? I think it is a lesson of what happens when the wishes and desires of mankind (which are the driving force of all politics) do not include Christ. When we remove Christ from our political lives, we contribute to His death on the cross– and to add injury to insult, often under the guise of a well-intentioned policy or idea. Because no one would deny that keeping the peace during a large religious festival is a bad thing– unless in that process you murder the Son of God.

How often do we remove Christ from our politics? In the Western world, I would wager that for most of us it happens all of the time. Indeed, the vague concept of separation of Church and State has seemed to manifest itself into a public policy process that is completely void of Christ and worse void of almost any sort of Christian inspiration or basis. Given what we unpacked earlier, this is a dangerous road to be heading down. Separating the Church and the State when it comes to having an official state religion or having civil leaders who are interchangeable with religious leaders is one thing (and something that is good and Christian actually), but separating the State from the Church when it comes to how we individually formulate our ideas and opinions on matters of current affairs is dangerous and entirely unChristian. And I go back to the sentiment that I expressed earlier in this post; never before have we had access to so much information, so many events to form opinions and ideas over. For the Christian who has removed Christ from that opinion formulating process, it can all seem very confusing and overwhelming. Which is exactly why we need Christ in our lives and in the formation of our political understanding of the world. For example, perhaps you are confused over the migrant crisis and the issue of immigration to help those around the world who are poor and in need. Perhaps you are having trouble finding a balance between welcoming these people in need and the security of your own country. And yet, Christ is clear on all fronts regarding this issue. We are to help the poor. And if our brother strikes us, we are to turn the other cheek. Very clear. A funny thing happens when we bring Christ in our political realities, things start to fall in place and the path becomes very clearly illuminated. Albeit, no easier to walk and actually put into action (which is I wager the hang up for most people). The bottom line is that Christ teaches us that in our use of social media and specifically when formulating/sharing our opinions we must include Him, otherwise we are lost and confused without a compass to guide us through these current affairs.

Lent is the perfect time to reflect on how we are using social media as Christians and how we are formulating our opinions and ideas about the world around us. Do we cut Christ out of the equation? Do we find that we are lost and confused when it comes to working how we think and feel about a particular issue of the day? Do we profess to be Christians in the pews but rapidly lose that sentiment when we are typing on our phones in the church parking lot? Perhaps it is time to invite Christ into our political lives. Perhaps it is time to ensure our social media accounts and online presence is reflective of the Christian nature of our real lives. We also focus on fasting from certain foods during Lent, and this is an old tradition. But I propose an idea, perhaps we can start to consider fasting from social media and the internet. Just as food nourishes our body and can be bad for us if we eat bad food, so too does social media nourish our brains and souls and can be bad for us if we consume bad social media. Perhaps this Lent, consider fasting from social media and the internet. You might be surprised what starts to happen with your relationship with Jesus.

God of power and might, wisdom and justice,
through you authority is rightly administered,
laws are enacted, and judgment is decreed.
Assist with your spirit of counsel and fortitude
the  government leaders around the whole world.
May they always seek
the ways of righteousness, justice and mercy.
Grant that they may be enabled by your powerful protection
to lead our country with honesty and integrity.
We ask this through Christ our Lord.

The Incarnation

It is fitting that in this final week (yes it is still the Third Week of Advent, but Christmas day comes very shortly after the Fourth Sunday of Advent this year) we reflect on the doctrine of the Incarnation and its meaning within Christianity and specifically the catholic church.

And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (John 1:14)

This is the foundational line from the Gospels that articulate in a sort of mystic way the Incarnation of Jesus as both God and child. There is a story of the birth of Jesus in the Gospels of Luke and Matthew (and virtually no mention of the story in the Gospel of Mark) but I think that this line from John is perfect. It is simple and yet terribly complex; which is a spot on summation of a foundational event in Christianity. Indeed, what separates Christianity from every world religion is found within the Incarnation; a God who comes down and becomes fully human while remaining fully God.

In the original Greek versions of the Gospel, John writes ‘the Word’ as Logos, which is a very important idea worth exploring some more as we speak of the Incarnation. The Logos was almost purely a Greek concept that was imported into various sects within worlds that were influenced by the Greeks (at that time the Greeks were like the United States when it came to culture and arts). It can literally be translated into English as the Word, which works well because such a label is illusive and broad, just the same as that of the Logos. The early catholic church was without question influenced by Greek culture and society. One of its biggest salesmen was Paul who was a hellenistic Jew that spoke and wrote in Greek. And rounding the early first century within the early church we see leaders like Justin Martyr and Cyril of Alexandria link the Logos to that of the Greek understanding of the concept; a seed-bearing Logos that would spread ideas of itself around humanity and then having that Logo dwell in humanity in the form of Jesus the man and Christ the Lord. Cyril of Alexandria himself would go further and add that the coming of Jesus through the Incarnation occurred in order that the Logos may be united to defiled human flesh thus making all humanity capable of sharing in His divinity. It is also interesting to note how early church fathers placed a clear distinction on Jesus as the Messiah (a purely Jewish concept) and Jesus as the Christ (a more hellenized concept). Despite the word itself being purely of Greek origins, it is likely that many gentile Greeks who would have been preached to about Jesus Christ would have assumed it was a familia nom as opposed to a title that bequeathed universal glory. But it was an intentional development by the church fathers which was undoubtably influenced by the Holy Spirit.

Saint Augustine writes that, “He whom the world could not contain was contained in a mother’s womb,” when remarking about the Incarnation. C.S. Lewis writes in a Grief Observed that “…the Incarnation leaves all previous ideas of the Messiah in ruins.” I am rather fond of this aspect of the Incarnation. It is indeed a concept that could not have been reasonably conceived by humans. It is impossible that anyone would have proposed and organized an entire religion around the idea of a God who becomes the nasty and brutishness of their creation. It separates Christians from every other religion in the world. Jesus had spit like we have spit. The coming of the Word in the form of flesh gives us a focal point in the material world in which all of humanity (and creation for that matter) is limited to. It is as if God is one cloth hanging against a separate cloth and creation is another hanging against it. They are separated at first, but are now united by the needle and thread that is Jesus Christ, made of the same substance of the Father and of the Father in every way, the Word becomes flesh and becomes the mediated between God and man forever. An entire focal point for all of creation. He breathed as we breathe (and probably had bad breath from time to time). He bled like we bleed. And yet He was totally God. There were no changes made to the Word when it became flesh, it remained fully and completely the Word, in addition to being full and completely human. And we know that He was different because although He spit as we spit, His spit made the blind see. And although He breathed as we breathe, His breath brought dead men back to life. And although He bled as we bleed, His blood paid the ransom for all of humanity as a result of the Adam’s Fall. He was both fully human and fully man.

And what better sacrament to we have in the catholic church than that of the Holy Eucharist to articulate this concept for us. Every day the Incarnation is not just replayed or reenacted at the hands of the Priest, it literally happens again and again. Since it was instituted by the Word made flesh. The bread and wine brought to the altar become the body and blood of Jesus in the same was as the body and blood brought into Mary bore a child that was the power and glory of God. And just the same as the body of Christ tastes and feels like bread even after the miracle of transubstantiation takes place on the altar, the body of the Son of God was like that of a human. If I can digress a bit here, and be permitted to indulge in a silly analogy in order to better illustrate my point. Suppose one of the children who came rushing to Jesus licked His face or hand, indeed His face would have tasted salty as ours and His hands probably clammy and perhaps a little dirty as our at times do as well. The same is true of the bread and wine after it becomes the body and blood of Jesus. And yet the saltiness, clamminess and dirtiness of the flesh of Jesus certainly does not diminish His glory and the fact that He is the Messiah, the Christ, the Son of God and the Second Person of the Holy Trinity.

In fact we can venture to say with certainty that there is no Eucharist without the Incarnation and vice versa. Not just for the obvious fact that the Incarnation was how the man of Jesus was conceived into this world, but because you cannot have the body and blood of Christ without the flesh and veins of a human being. For reasons we will never be able to comprehend (but in faith we hope some day will be revealed to us), we require the body and blood of Christ as Christians for spiritual and temporal nourishment as part of the physical Body of Christ here on earth. In order for this life giving substance to exist and to be present here, God needed to take the form of man and literally create the body and blood of Christ in order that it may be shared from generation to generation to nourish the entire Body of Christ while we labour and wait for His Second Coming. The Logos became flesh and blood so that we may share and nourish on it indefinitely until He returns in glory. What an amazing cyclical existence and surely one that contributes to the entire concept of Christianity and a truth “hanging together” as C.S. Lewis once remarked.

Much can be said about the Incarnation of our Lord. It is after all the defining characteristic of the whole of the Christian faith. Along with the Holy Eucharist, the doctrine of the Real Presence of Christ, we can look upon the Incarnation as linked faithfully to the Eucharist. Together they represent the two stable and everlasting bookends that is the Christian faith.