Please, help Us Send Medical Help to Haiti’s Poor

The letter below is from a friend. Hubner Soivilien sent it to me yesterday. I thought I would inform you readers about it. Mr. Soivilien is seeking for assistance to provide and send medical supplies to help sick people in Haiti. If the great Lord is called you to help the Haitian people, please don’t hesitate to do so and contact Mr. Hubner Soivilien for futher detail. The letter is as follows:

From: Hubner Soivilien
Subject: Please, help Us Send Medical Help to Haiti’s Poor
To: hsoivilien@yahoo.com
Date: Friday, May 29, 2009, 1:41 PM

Dear friend,

I greet you with love and peace. My name is Hubner Soivilien. I am a native of Haiti and I am now living in Overland Park Kansas. For the past two years I have been working with a number of Haitian organizations, churches, Pastors in many places especially in Haiti and the South Florida area regarding humanitarian works in Haiti. God has given us a lot of favor, mercy and grace with the Haitian government, their local government officials as well as a great number of the people.
We are sending you this letter to ask you, really to beg you of your participation in helping a region in the country of Haiti. As you may know Haiti is the poorest country in the western Hemisphere. We have been receiving reports on the many problems that the people are facing in that island especially in the area of health. Some hospital clinics do not even have gloves for the physicians to use. A great number of evangelical churches that have orphanages for children do not have some of the basic medicine to to treat children who are sick. A number of people have died because of lack of basic cold, fever and pain medications. It’s just grievious and heart broken to hear of these things. The good news is that God has opened a door for some help to get to many people in the Northwest province in Haiti.

God has blessed us greatly in our working with Lanell Cares International, a local Kansas City Humanitarian aid organization. We have been given about a million dollars worth of medicine, medical supplies and medical equipments for Haiti. We are in need of help to send them to Haiti. We have been working with the Haitian local government in the Northwest province regarding this project for over a year. We had some people in the mainstream Haitian community in Florida that we have been working with as well. Two of the groups that we were working with have dropped out because they did not want to accept our policy regarding clarity and accountability. So that has left us here in Kansas city alone with the Lord to deal with the project. The items have been in Storage for over five months now. We have had very little support from individuals. We now have three weeks to send them to Haiti. We found a ship that will abide by our request for safety and integrity policy and they have just told us that they will be leaving in a few weeks, but we must send them to Florida in two weeks. We are now in need of $5,500 to cover the expanses in order to take them from Kansas City where they are at the moment to Miami, Florida where they will be put on a ship to go to Haiti.

So we are asking you to please help us in any way that you can. Even if your conntribution is one penny, we will appreciate it. For if we do not send these items to Haiti, they will be given to another country and it’s just so painful to think about that. Any donation that is given will be tax deductible. For we are working with EL KOL AMIM a non-profit Organization along with a number of congregation standing with us. If you make a contribution and the items do not go to Haiti, God forbids, we will send you back the contribution. We want you to know that after returning from Haiti, we will give you a detail report of the trip and the project. We greatly appreciate your consideration in this matter. Please feel free to contact me, Hubner Soivilien in Overland Park, Kansas or one of the following persons who have been working with us in this project through the following contact informations below.

Once again thank you very much for your kindness of letting us approaching you to share this matter with you. Again will give you a report of this entire project when we return from Haiti in one month if God wills. So, please remember us in your prayers. Please share this prayer request with others and if anyone can help, please let know know that they can contact us for any questions or suggestions that they may have. Thank you very much for your help. May God greatly bless you and your family.

Sincerly,

Hubner Soivilien

PS

Hubner Soivilien
EL KOL AMIM/Unto All People
8909 W. 101 Terr. # 3
Overland Park, KS 66212
Cell: (913)238-7929
Cell: (913)261-9171
hsoivilien@yahoo.com

Other Contact Persons that know about this project:
Daveed Whitaka : 816-517-2004
Medone Dieudone : 954-970-7426
Claudine Thervile: 813-428-3418
Pasteur Usler August : 954-579-5459
Jean Joseph Soivilien 954-297-5744
Pasteur Lubin Louverture: 954-255-0855

Mission Trip: Niger, Africa

My church: First Baptist Arlington is taking a trip to Niger, Africa. There we will teach “Biblical stories to Fulani non-believers and disciple new Fulani believers.” The projected date is set for May 6-16, 2009.  The last time I’ve been to Africa was 9 years ago when I was in College. We stayed in Lusaka, Zambia for about four weeks and did missionary works.  It was a life -changing experience. At any rate, be praying for this trip to be a successful endeavor and God-glorifying. Also do pray for financial support for me and other people who would love to go . We have a little less than 6 weeks to raise  $ 2500.

Letter Received: Helping the Poor and the Sick in Haiti

I received the following letter from a friend’s name Hubner Soivilien.  Mr. Soivilien serves the poor in Haitian  through  CMDNO and is asking for assistance to reach out to the  people living in Haiti. Please read  the letter below to find out how you can help.

Dear Friend,

 

My name is Hubner Soivilien. I am now living in Overland Park Kansas and I am native of Haiti. For the past two years I have been working with a Haitian organization in South Florida regarding humanitarian works in Haiti. God has given us a lot of favor, mercy and grace with the Haitian government, their local government officials as well as the people. We are sending you this letter to ask you for your participation in helping a region in the country of Haiti, the poorest country in the western Hemisphere. We have been receiving reports on the many problems that the people are facing in that island especially in the area of health. Some hospital clinics do not even have gloves for the physicians to use. A number of people have died because of lack of basic cold, fever and pain medications. That’s really bad news. The good news is God has opened a door for some help to get to many people in the Northwest province in Haiti.

 

God has blessed us greatly in our working with Lanell Cares International, a local Kansas City Humanitarian aid organization. We have been given about a million dollars worth of medicine, medical supplies and medical equipments and we are in need of help to send them to Haiti. We have been working with the local government in that province regarding this project for over a year and now we have a short time to send them to Haiti. We are working with a ship that will help us in taking the items to Haiti. We are in need of $4,500 to cover the expanses in order to take them from Kansas City where they are at the moment to Miami, Florida where they will be sent by ship to Haiti. So we are asking you to please help us in any way that you can. We are working with CMDNO (Committee Missionary for the Developement of the Northwest) a non for profit Haitian organization. So any donation that is given will be tax detuctible. We appreciate greatly your consideration in this matter. Please feel free to contact us, Hubner Soivilien in Overland Park, Kansas or Isaie Jean-Louis in Lauderhill, FL through one of the following contact informations below.

 

Once again thank you very much for your kindness of letting us approaching you to share this matter with you. We will give you a report of this entire project when we return from Haiti in one month if God wills. So, please remember us in your prayers. May God greatly bless you and your family.

 

Your friend,

 

Hubner Soivilien

p.s.

You can send your donation to CMDNO at this address:

 

Isaie Jean-Louis

CMDNO

954-709-2852

 

Hubner Soivilien

8909 W. 101 Terr. # 3

Overland Park, KS

(816)255-6089

hsoivilien@yahoo.com

1361 N.W. 54th Terrace

Lauderhill, FL 33313

Free Books from CMRM

FREE BOOKS OFFER

Christ, My Righteousness Ministries is giving away free books (running offer: January 1-31, 2009).  Yes totally free!  All you have to do is look through the list below and select 1 book. You’ll be responsible to for the shipping. (normally $ 3.99 per book).

Conditions:

1. 1 book per person
2. Pay for the shipping
3. Provide a physical address to mail the book. Drop us an email  at cmrm@christmyrighteousness.com. We will not share your information with people. It is totally confidential.
4. Running offer: January 1-31, 2009.
5. Please do not request a book you’re not going to read. Save it for someone else.

*We want to be a blessing to you. If you can’t afford the shipping price, please let us know. We will be pleased to pay for the shipping.

 

1. A Time for Remembering: Patricia Cornwell
2. Wild Truth Bible Lessons: Mark Oestreicher (Paperback, 1996)
3. German Self-Taught: Erich Berger (Paperback, 1982)
4. Learning to Teach…Not Just for Beginners: Linda Beech (Paperback, 1998)
5. Wild Truth Bible Lessons: Mark Oestreicher (Paperback, 1996)
6. Understanding Islam: Thomas W. Lippman (Paperback, 1990)
7. Names of Christ: Charles E. Hurlburt (Paperback, 1994)
8.  Names of the Holy Spirit (Paperback, 1995)
9. Names of God: N. Stone (Paperback, 1944)
10. Why Government Can’t Save You: John MacArthur (Paperback, 2000)
11.  Dubliners: James Joyce (Paperback, 1991)
12. Humorous Stories and Sketches: Mark Twain (Paperback, 1996)
13.  Bartleby and Benito Cereno: Herman Melville (Paperback, 1990)
14.  Methods for Teaching: David Jacobsen (Paperback, 2001)
15.  The Jesus I Never Knew: Philip Yancey (Paperback, 1996)
16.  3 Crucial Questions About the Last Days: Daniel J. Lewis (Paperback, 1998)
17. How to Listen to God: Charles Stanley (Hardcover, 1985)
18.  3000 Quotations from the Writings of Matthew Henry: William T. Summer
19. Religions Of The World: Lewis M. Hopfe (Paperback, 2004)
20.  Classroom Management: H. James McLaughlin (Paperback, 2000)
21.  When the Darkness Will Not Lift: John Piper (Paperback, 2006)
22.  Multicultural Education and the Internet: Pang (Paperback, 2000)
23.  The Healing Path: Dan B. Allender (Paperback, 2000)
24.  Sacred and the Profane: Mircea Eliade (Paperback, 1968)
25.  Islam Revealed: Anis Shorrosh (Paperback, 1988)
26.  The Complete Word Study Old Testament (Hardcover, 1998)
27.  The Epistles of James, Peter, and Jude (Hardcover, 1964)
28.  The Second Epistle of Paul the Apostle to the Corinthians and the Epistles to
29. Timothy, Titus and Philemon: John Calvin (Paperback, 1996)
30.  A Case Book for Exploring Diversity: George Redman (Paperback, 2002)
31.  Returning to Holiness: Gregory R. Frizzell (Paperback, 2001)
32.  Sixty Million Frenchmen Can’t Be Wrong: Jean-Benoit Nadeau (Paperback, 2003)
33.  When I Don’t Desire God: John Piper (Paperback, 2004)
34.  Letters Between a Catholic and an Evangelical: James G. McCarthy (Paperback, 2003)
35.  Letters from a Skeptic: Edward K. Boyd (Hardcover, 1994)
36.  The Epistles of James, Peter, and Jude (Hardcover, 1964)
37.  The Treasure Principle: Randy C. Alcorn (Hardcover, 2001)
38.  Society in Focus: Joseph V. Hickey (Hardcover, 1998)
39.  Philosophy for Dummies: Thomas V. Morris (Paperback, 1999)
40.  Encyclopedia & Dictionary of Medicine, Nursing & Allied Health: Benjamin
41. Frank Miller (Hardcover, 1997)
42.  Sociology: Richard T. Schaefer (Paperback, 1999)
43.  Student’s Book of College English: David Skwire (Paperback, 2001)
44.  James the Brother of Jesus: Robert Eisenman (Paperback, 1998)
45.  A Nietzsche Reader: Friedrich W. Nietzsche (Paperback, 1978)
46.  Holy Discontent: Bill Hybels (Hardcover, 2007)
47.  Plato: Plato (Paperback, 1955)
48.  Truth & Power: J. I. Packer (Hardcover, 1996)
49.  Biology: Cecie Starr (Paperback, 1996)
50.  Life Span Development: John W. W. Santrock (Hardcover, 2002)
51.  Psychology: David G. Myers (Hardcover, 1998)
52.  A Reader’s Hebrew-English Lexicon of the Old Testament: Cyril F. Carr (Binding Unknown, 1982)
53.  Dark Interval: John D. Crossan (Paperback, 1988)
54.  Resurrection: John Shelby Spong (Hardcover, 1994)
55.  The God We Worship: Sondra Higgins Matthaei (Paperback, 1993)
56.  Literature (Hardcover, 1991)
57.  The Testament: John Grisham (Hardcover, 1999)
58.  The Chamber: John Grisham (Hardcover, 1994)
59.  English Skills With Readings: John Langan (Paperback, 1994)
60.  Looking Out/ Looking in: Adler (Hardcover, 2001)
61.  Communicating Effectively: Richard L. Weaver (Paperback, 1997)
62.  The Beast in the Jungle and Other Stories: Henry James (Paperback, 1993)
63.  Form and Style: Carole Slade (Paperback, 2000)
64.  A Brief Atlas Of The Skeleton, Surface Anatomy, and Selected Medical Images:
65. Gerard J. Tortora (Paperback, 1996)
66.  Money Management for College Students: Larry Burkett (Paperback, 1998)
67.  Essentials of Anatomy & Physiology: Michael G. Wood (Paperback, 1997)
68.  Abnormal Psychology Understanding Human Progress: Constance L. Hammen (Hardcover, 1997)
69.  Essentials of Anatomy & Physiology: Edwin Bartholomew (Hardcover, 1996)
70.  Active Essentials of Anatomy & Physiology: Michael G. Wood (Paperback, 1997)
71.  College Algebra: Judith A. Beecher (Hardcover, 2004)
72.  Psychology and Life: Philip G. Zimbardo (Hardcover, 2004)
73.  Pathology for the Health-Related Professions: Ivan Damjanov (Paperback, 1996)
74.  The Illustrated Book of Sacred Scriptures: Timothy Freke (Paperback, 1998)
75.  The Book of God: Walter Wangerin (Hardcover, 1996)
76.  King of Torts The: John Grisham (Paperback)
77.  Spiritworks: Jerry Vines (Paperback, 1999)
78.  Magic in the Middle Ages: Richard Kieckhefer (Paperback, 1990)
79.  Guests of the Sheik: Elizabeth Warnock Fernea (Paperback, 1969)
80.  The Bible (Hardcover, 1993)
81.  Lifeviews: R. C. Sproul (Paperback, 1990)
82.  A Theory of Shopping: Daniel Miller (Paperback, 1998)
83.  New Testament Survey: Merrill C. Tenney (Hardcover, 1985)
84.  Word Biblical Themes: Ralph P. Maritn (Hardcover, 1989)
85.  The Da Vinci Code: Dan Brown (Hardcover, 2003)
86.  3000 Quotations from the Writings of Matthew Henry: William T. Summers (Paperback, 1995)
87.  Meeting Needs through Support Groups: Sara Hines Martin (Paperback, 1992)
88.  Macarthur Daily Bible: John MacArthur (Paperback, 2003)
89.  The Last Juror: John Grisham (Hardcover, 2004)
90.  Echo of Greece: Edith Hamilton (Paperback, 1964)
91.  Man in the Mirror: Patrick M. Morley (Paperback, 2000)
92.  People Sharing Jesus/Natural, Sensitive Approach to Helping Others Know
93. Christ: Darrell W. Robinson (Paperback, 1995)
94.  People Sharing Jesus/Natural, Sensitive Approach to Helping Others Know Christ: Darrell W. Robinson (Paperback, 1995)
95.  Total Church Life: Darrell W. Robinson (Paperback, 1997)
96.  The Gold-Bug and Other Tales: Edgar Allan Poe (Paperback, 1991)
97.  God in the Manger: John MacArthur (Paperback, 2001)
98.  The Body Dynamic: John MacArthur (Binding Unknown, 1996)
99. Harmony of the Gospels for Students of the Life of Christ: A. T. Robertson

Happy New Year!

Christ, My Righteousness Ministries wishes you a blessed and prosperous New Year! May the Lord, our God, make his face shine on  you during this new year and for the rest of your life. May he continue protecting and preserving you,  and May the Lord of Grace and Light  guide and direct your steps for his own sake.

Celucien & Staff

Barack Obama Presidency and Racial Reconciliation: A Christian Perspective

I open this brief post with two important questions that you and I need to ponder upon. First, what can we learn as Christians on this historic day in the history of the United States of America? Second, what is the relationship between electing the first African -American President and racial reconciliation in the body of Christ?
 
Below I offer the following thought. What we can learn on this day are many.  First, setting apart our differences and preferences to pursue a common cause, a common dream, and a common hope. Second, there’s no issue transcendent we can’t overcome if we so desire. Third, unity fosters hope and gives grace.  Fourth, grace is what we need. We need to be gracious to one another. Fifth, hope not despair would effect change in our midst. In all, trust conquers doubts and fears, yet gracious love endures all and triumphs.

Next, we address the second question: what is the relationship between electing the first Africa-American President and Christian racial harmony?

The electing of Barack Obama as the first African-American President should serve as a paradigmatic expression for race relations and racial healing among the people of God. Second, Christians could learn that race is not the measure of things and our values. That the problem of race and racism are nothing but things we’ve created which defer hope, unity, and ultimately change in the body of Christ. We could prevail over these sins if we so aspire. Third, the hope for racial reconciliation and harmony in the body of Christ is not just a dream, but something that could be achieved. 

In conclusion, on this historic day, we learned and witnessed that if we so desire to effect racial unity in our midst, we can surely move forward in this direction, by the power of the cross. People of God, if the American people could imagine it, intentionally plan it   and ultimately attained it, electing their first African-American President,   I assure you we could do it too. We can employ and move onward with our best God-given tools: our hearts, souls and wills toward a more perfect union en route for racial reconciliation.  Most importantly, it is the cross of Christ which is the essence, the ultimate example and best illustration of and for racial unity for the people of God.

Pray Like this…

And He told them to pray in this way…

“Father, I pray for the men and women serving in our military, not for them only but also for those whom we are fighting against. O holy Father, I pray you’ll protect and preserve the Iraqi and American Troops. I also pray for civilian mothers, pregnant women, for unborn babies victimized by abortion and war, and children living in the state of fear, war, instability both in America and aboard. O righteous Father, keep them in your name, guard them, and care for them. I do not pray for our country only , but also for other countries in the world. O God the Creator of the universe, I pray for all people, for they are all created equally in your image. O God of peace, give us peace, not war. O God of hope, bring us hope, not despair. O God of abundant blessing, bless the world.”

Amen

The Forgotten God of the New Testament: Reading the Bible Biblically and Theocentrically

In this brief essay, we propose a theocentric reading of the Bible. Giving the Bible this proper function, that is reading (and thus understanding) it with a theocentric and trinitarian eye is faithful to the message of the Bible and will help the reader appreciate better the thought of Biblical writers. First, we discuss a prevalent contentious idea about God and/or Christ pertaining to the discipline of New Testament. Then, we proceed by looking at the place of the Spirit in the debate. Third, we explore common presuppositions and contemporary readings in Christian theology. In conclusion, we make some suggestions for further understanding. We begin by reviewing some previous literature on the subject matter.

 

Several years ago, Marianne M. Thompson published an exceptional study entitled “The God of the Gospel of John (2001).” In this seminal work, Thompson observes that “God” has been ignored as the proper subject of inquiry and reflection with respect to the substance of NT theology” (1). More pertinently to her focused interest, she advances a similar argument in regard to the fourth Gospel. About thirty-five years ago, prior to Thompson’s piece, Nils A. Dahl made a similar argument when she pinned her influential essay: “The Neglected Factor in New Testament Theology,” in Jesus Christ: The Historical Origins of Christological Doctrine (1975). Dahl insisted that God is/has been the neglected “Factor” in the study of NT theology.

 

Many NT scholars, in particular, insist that Christ is the conclusion in the thought of NT writers. In other words, the heartbeat of the writings of the NT is not theology but Christology; such dominates contemporary New Testament studies. So the person of God is portrayed as only the “second” important figure in the expense of the incarnate Word, Jesus Christ, in the writing of NT literature.  What has been unattended is not so much the subject of God, but a “refocus” from Theocentric to Christocentric, from God to Christ, from the way of God to the way of Christ, in the discipline of New Testament.

 

On the other hand, one can see analogous parallel conclusions drawn in Christian theology, concerning the Spirit and his performed activity. The Spirit is presented, as in most cases, mutually subservient to Father and Son in that order. He is also depicted precisely after the Son and subsequent to him, the third, to say; both ontologically and functionally.  So you end up with a hierarchically-structured deity. Consequently, the concept of a Trinitarian order is inferred—that the Father is the First Person, the Son, the Second, and the Spirit, the Third, in the Triune God.

 

Looking closely in the most discussed writings of the NT corpus such as in the Gospels of the four Evangelists or the thirteen letters penned by the Apostle Paul; one might come closely to a modified belief.  The apostle Paul, in his several letters, emphasizes equally the significant work of Christ and the Spirit. Gordon Fee gives comparable attention and equal treatment to the works of Christ ([Christology] See his most recent “Pauline Christology”) and Spirit ([Pneumatology] See his “God’s Empowering Presence”) in the letters of Paul. Thus Paul’s theology could be properly described as theo-pneumo-christo-centric (or theocentric and pneumo-christocentric =Trinitarian) in this respect. In addition, both Marianne Thompson (“The God of the Gospel of John”) and C.K. Barrett (Christocentric or Theocentric? Observations on the Theological Method of the Fourth Gospel” in Essays in John) argue forcefully for a theocentric reading of the Gospel of John. That the thesis of the fourth Gospel is not Christ but God. In other words, the Gospel according to Johnl is about God (theocentric) and not Christ (Christocentric). In a seminal essay, Barrett observes that “For John… Jesus is central; yet he is not final” (8). Ramond E. Brown, in his penetrating and consummated book on the Gospel of John, gives a similar hearing. He writes, “There is a presupposition that Jesus leads believers to God; Jesus is supremely important because whoever has seen him has the Father (14:9), and the Father and he are one (10:3). Even though others may see Jesus as arrogantly making himself God (10:33) and equal to God…There is no sense in which the Johannine Jesus replaces the God of Israel who has traditionally been confessed as one: “Eternally life consists in this: that they know you, the one true God, and Jesus Christ, the one whom you sent” (17:3)… Thus Johannine Christology never replaces theology” (An Introduction to the Gospel of John, 249). Rudolf Bultmann, however, wrote perhaps the most important and engaging commentary on the Fourth Gospel in the twentieth century. In his commentary on John and critical work on New Testament Theology, Bultmann contends that the most important word in the Gospel of John is “Revelation.” According to Bultmann, Jesus “revealed” God and is the “Revealer” of God.  Evidence in the fourth Gospel is likely to suggest that the Gospel of John presents a dualistic vision of God: one that is divulged and achieved congruously both by the Son (the visible Revealer of God) and the Spirit (the invisible Revealer of God) in their own distinctive role.  As a result, in this essay we suggest that in the fourth Gospel, the salvation of mankind is successfully triumphed in the functions and spheres of the “two” (the Spirit and the Son) as “revealers” of the one true God of Israel. As a result, a theocentric reading of John, in particular, resonates better to the voice of its author. Hence, we contend that the Fourth Gospel is theocentric, rather, christocentric, in its ultimate objective. It could also be construed as a pneumo-christocentric document in describing in parallel the redemptive program of the Son and Spirit to the glory of God the Father.  As the Son and Spirit revealed the Father, they do so in their own respective way. The fourth Gospel presents the work of redemption within the mission of the Son and the Spirit congruently. First, the Son revealed the Father visibly and fully (John 1:18) by carrying out his work (John 6:37ff; 17:4, 8, 14, 26) and acted as the Father’s agent (John 12:27; 14:6; 17:4); whereas the Spirit carries on the work of the Son, revealing him to the beholder (14:21) and acts as his  personal agent (14: 16-17; 26; 16:3). Retrospectively, as the Son reveals the Father and carries out his will, in the same manner, the Spirit discloses the Son and brings about his plan. For the broader goal is accomplishing the will of the Father.

 

Moreover, in the Synoptics, we encounter a relative frame of work. Luke, in his two volume (Luke-Acts), chronicling Christian beginnings, for example, accentuates correspondingly the roles of Jesus and the Spirit in salvation history. In the Gospel of Mark, at Jesus’ baptism, it is the Spirit who took upon the symbol of a dove, certifying Jesus’ sonship (1:10-11) and validating his messianic credentials. Matthew stresses greatly the voice of God in the message of Jesus Messiah. For Matthew, Jesus is “Immanuel,” “God with us.”  The designation name or title Jesus as “God with us” thus “Immanuel” (1:23) echoes God’s faithful presence with his people in the OT. Yahweh walked, protected, preserved, and saved Israel because he is “God with us.” Hence Matthew prophetically sees Jesus in the footstep of the God of Israel, taking in himself the same responsibility for those he came to save.  For Matthew, his Jewish readers should not forget their covenant God; and should remember that Jesus is acting on his behalf, their own God  who initiated a covenantal relationship with them in the times of old, and whom they knew personally,  and now is invited them in a more intimate relationship with them in Jesus Messiah.  Jesus’ disciples will also remember God’s past presences  (Gen 26:24; 28:15; Ex 3:12; Josh 1:5, 9; Judg 6:12, 16; 2 Sam 7:3; Is 41: 10; 43:15; Hag 1:13) and unfailing  promises (Mt 29:10)  as they’re (“all”)  now incorporated in one person, when Jesus told them “ I am with you” (“Immanuel;” 28:20). More importantly, for the author of the first Gospel, Jesus is God who is always with his people (28:20).

 

In conclusion, it is true, Christendon affirms the great doctrine of the Trinity, borrowing Michael Gorman’s (“Reading Paul”) expression The “Three-in- one God;” nonetheless in our theological distinction and expressions we seem to offer undivided attention to the one personality (Jesus Christ), thus orchestrating a “monopolist doctrine” (hence “monopolist Christology”) while demeaning the independent and mutual program of God the Father and God the Spirit and intertrinitarian soteriological activity. In other words, we assign what Christ has succeeded as transcendently “other.” Comparatively, we’ve marked and espoused in our theological understanding the “singularity” of the Son, and count him as “the favored one” in the expense of the other “two” (Father and Spirit).

                                                                                                       

What a difference would it make if we begin reading Bible theocentrically and trinitarianly! Reading the Bible with this fresh perspective, that is placing the trinity at its forefront and center, will revolutionize our understanding of the Three-in-one God who works supremely for his own glory and the joy of his people.  A theocentric and trinitarian (thus a biblical reading) oriented reading of Scriptures, will not discount the salvific aspect of Christ’s achievement on our behalf. Rather, this approach will bring in fruition and totality the operative program (movement) of the Father, Son and the Spirit on an equal scale.  By taking such move, we will behold with greater clarity the beauty, glory, majesty and overall accomplishment of God in the persons of the Father, Jesus Christ, and the Spirit in the same way.  When we see the work of the Father, Son, and Spirit congruently as partners in salvation history, it will help us understand better the Bible and how God as Father, Son and Spirit has purchased our salvation to the glory of his own name.

 

 

 

                                                                                                         

Toward a Better Union: On Racial Harmony and Reconciliation (Part II)

This brief essay explores why unity and racial reconciliation matter and why we must pursue racial reconciliation by effecting unity in the body of Christ. We also endeavor to answer those who delay unity in the body of Christ through their contentious thoughts that “we are sinful beings” therefore can’t ever achieve racial reconciliation. And others who advance a similar argument. That, we need to move forward beyond racism. We begin with the following observations.

It’s still not justifiable to envision a future-oriented society when there are still existing ruptured relationships among us that need to be cured. We cannot move forward as a people under the pretentious ideology that racism is over. And that we need to move on with our lives. In addition, some still contend that, we are in a “postracial and desegregated” society. Great! Nonetheless, the official apparatus might have been eradicated, but the socio-political and cultural and economical links instituted by our preceding racist society and its unwavering promulgation still hang with some alternation, thus are significant concerns for the modern man.

We cannot envision this utopian society where we’re still imagining that the race problem is resolved and obsolete in American soil and the new covenant community (the church). That unity is triumphed, diversity is justified, and integration is achieved and consummated. That everybody is equally treated and weighted on the same scale. The reality is that the effects of racism and its (past) institutionalized expressions are still impacting the community (ies) that has been oppressed. Certainly not, we should not look back to the past uninformatively or disregard it altogether. We need, however, a new approach of rehabilitation. That is viewing the past with a redemptive eye. For to move beyond yesterday we need to solve its unresolved memory in the present. It was William Faulkner, one of our own great poets, who once said, “the past is never dead; it is not even past.” There can be no racial harmony and justice without memory—without remembering the pain of the past and its subsequent effects on living individuals and the community which has been subverted. If the church wants to effect unity conjointly as one people; we as the incorporated community in Christ need to learn to listen to each other and bear each other’s burden.

Moreover, it is also inexcusable to claim that our “sinful nature” is the dominant prevention that defers unity , and thus hinders furthering and ameliorating broken relationships among us in the body of Christ. This might be true! We are not just another group: “we are in Christ” incorporated in the sphere of unity effected by his cross. By consequence, we are not and should not keep our eyes closed on the significance of racial disunity in our midst. America is still two societies, a dialectical culture, whereby everything is scaled either black or white. Race in American society and in the church respectively is still an existential matter.

Where do we go from here? What must we do and achieve? Dealing with human problems, particularly different ideology (ies),  is a function of tension, conflict, enduring patience and mutual understanding. It is not an easy task! We must first acknowledge that racism is a reality, an existential crisis among us. Foremost, it is a theological problem; thus needs to be treated with our theological lenses. Although we cannot undermine its many effects (relational, behavioral, anthropological, psychological, etc). So we need to talk about it. Don’t we? Desiring racial harmony and reconciliation will accomplish very little unless we learn to listen to the other person, and learn to have serious conversations on racism and address how we all have been affected as a community.

On the other hand, for many, racism might be a conscious and unconscious matter. Regardless, we must seek to find a solution, and address the problem christianly and understandingly. That we pursue each other at all cost, in order that we might be healed and restored into the same fellowship, which we were created for in Christ Jesus. Must we engage each other in (racial) dialogue? Emphatically I consent. For silence and color blindness will not cure what is by nature curable. So there’s an urgent need for all of us to take a step forward to bringing an effective remedy to this paramount concern. By not engaging the problem of racism or considering it altogether as both “individually” and “ecclesiologically,” we will therefore postpone unity in the body of Christ, and put at rest racial harmony. In other words, “There can be no unity without dialogue, without ending the enduring silence on racism. There can be no reconciliation without honest and frank conversation.” Because unity anticipates reconciliation, therefore, racial reconciliation is to be unlimited particularly because in Christ God has offered unlimited reconciliation. In the same vein, unity is not something we have to achieve but something to be maintained.

A New Proposal for Racial healing and Reconciliation

Racial harmony or reconciliation is both a spiritual struggle and exercise. But racism is a matter of our expressed attitudes and behavioral concerns that incorporates both our perception of others, and treatment of other folks who are not like us, and those whom we mark as spiritually, politically, and socio-economically “other.” Racial harmony presupposes ruptured relationships and delayed unity in the body of Christ. If we are not reconciled citizens of the kingdom, we are divided members. If we’re not racially unified as members of one corporate body, we are perhaps racially divided. Racial reconciliation does not mean, by any means, the total abandonment of one’s culture and values or the “let go” of one’s distinction (s) and preferences.  Racial harmony must be pursued because unity is absent in the body of Christ. Racial reconciliation is not celebrated because unity is not triumphed in our midst. In other words, unity anticipates racial healing; racial harmony presupposes unity. Where there’s no unity, racial reconciliation will still remain a dream to wish for. It is unity of the church among the members that will orchestrate new avenues for racial justice and reconciliation. Those who belong to the new kingdom ushered by Christ are to follow the ethics set by the King for its citizens. Unity is the goal of the kingdom, diversity comes only in second. We are not called to pursue “diversity” but “unity.” For diversity presupposes the “make-up” and inclusion of the church. Unity is strongly emphasized in the ethics of the Kingdom. Having a “unified body” should be the ardent quest of every member of the kingdom.

 

I use the black and white imagery below as representative expressions of different value systems and cultural preferences and as a symbol of “division” and “strife” in the Church. Below  (and the above paragraph equally) are some suggestions, which I phrase ” a new proposal for racial reconciliation” for the members of the new kingdom of God in Christ ,  the new sphere where we all belong and are all incorporated  in Christ Jesus, the King.

 

1. The person who is different from you is a bearer of God’s image.

2.Establish intentional, honest, and genuine relationships with people who are not like you—individuals of other race and ethnicity; and those who are of different social-economical backgrounds.

3.“Just make friendships that function at a mutual level where you are not the “giver” but both the giver and receiver” (from a blogger).

4.True reconciliation happens when we see the other as equally important and valuable as ourselves.

5.Remember everyone in the body of Christ has something equally unique and useful to offer to the building up of the kingdom of God.

6.The individual does not have to be like you, talk or act like you (in order) to appreciate him/her, his/her talents and service.

7.The white church needs to stop thinking that they are the true expression of Orthodox Christianity.

8.The white church needs to cease seeing herself as “the helper” but “partner” in the ministry for the growth of the kingdom of Christ.

9.The Black church needs to begin conceiving herself not as always “ the beneficiary” rather the “benefactor”

10.The Black church should not think of herself as always the “learners” rather the “giver”

11.Together the white and black churches complement each other in the ministry of the kingdom by helping and partnering, giving and receiving, learning and teaching.

12.Racial reconciliation is a ministry, an enduring process.

13.Be patient with each other.

14.Show Grace toward each other .

For the sake of the children of the kingdom 

15.Black parents- Encourage and support your children to have non-black friends .

16.White parents- Encourage and support your children to have non-caucasian friends.

17.Black and White parents –Teach your children also to establish intentional and genuine relationships with people who are different from them. Not only do we need racial healing and reconciliation for ourselves, our children need it too. So we need to help our children not to be trapped in the same predicament.

18.We must prepare a new generation by passing on and leaving a strong legacy to them, a message of hope and unity through the bond of the Spirit who’s unifying us.

19.We need to instill in our children A love for racial harmony.

20.Because Jesus is the End of Ethocentricism and Racism.

May God give bless us with a heart like his,

Celucien