Mission Issues

Thinking and re-thinking missionary issues

The Death of a Celebrity

Since last week, after the death of Michael Jackson and Farrah Fawcett, a lot has been said about the death of celebrities. Even people who would under normal circumstances not believe in heaven, have made remarks and written on their blogs that they believe that MJ is in heaven, is moon-walking in heaven or has joined the heavenly band. OK, I admit that I’m too old to be able to appreciate his music. A friend of mine mentioned on Facebook that MJ had “one or two good songs” and was heavily criticized for saying this. But to be honest, if I had been on “Who wants to be a millionaire?”, I wouldn’t be able to name a single song that he had sung, without using a help-line – not even one or two!
So, this is not about MJ of FF or whoever. It’s about the emotions that are stirred when a celebrity dies. And perhaps, more importantly, the emotions that are NOT stirred when other people die. We’re confronted daily with death in Swaziland. I recently blogged about The innocent victims of AIDS. After I wrote about the baby who had died, one of a triplet, I heard on Sunday that a second baby had also died. In sub-Sahara Africa, around 6000 people die every day due to HIV and AIDS! Those who are dying leave behind families who need to be cared for. Very often, the people who are dying in these countries, are the breadwinners of their families. When the breadwinner dies, the family is effectively doomed. There is no estate from which the family can be cared for.
I can understand that the death of a celebrity will always wake up strong emotions with the public, but surely something is wrong if the death of one pop-star dominates the news for days on end (and we’re still waiting for the funeral!) while news about the innocent victims of AIDS, slavery, warfare, poverty, malnutrition and so much more, will hardly ever be mentioned in any newspaper, let alone make it to the headlines.
It was ironic, back in 1997, when Lady Diana and Mother Teresa had died within days of each other, how the people almost deified Lady Diana while Mother Teresa’s death, compared to Lady Diana’s, was rather unimportant.
In the Belhar Confession, one of the sentences read: “that God, in a world full of injustice and enmity, is in a special way the God of the destitute, the poor and the wronged”. When I see the way that the world, the church as well as individual Christians reacted upon hearing of MJ’s death, that sentence may well have read: “that God, in a world full of injustice and enmity, is in a special way the God of the famous, the rich and the celebrity.

Wednesday, July 1, 2009 - Posted by | Africa, AIDS, Church, Death, HIV, HIV & AIDS, Mission, Poverty, Swaziland, Theology

3 Comments »

  1. Although I don’t know anything about Michael Jackson except what I have heard or read in the news media, I do know that God is first of all Holy, and is a God of Justice (His kind), and Mercy (His kind). His kind is greater than anything our minds can percieve. We can read about it in the Bible but humanly speaking we cann wrap our minds around this kind of Justice and Mercy. Only a Holy and mighty God as He is can do this. He did it on the cross last of all; even a dying robber was convicted at the last minuet and confessed his sinfulness and called on the Name of the Lord. It was between Him and his creator and redeemer as to what happened in his heart and in his soul at that moment in time. Jesus said to him, “Today you shall be with me in Paradise…”. Wherever He is there is eternity, and a place our human minds cannot imagine. That is why so many try to describe heaven with visions of “gold”, “crystal lakes”, etc. Scirpture say we cannot imagine what a wonderful place heavn is. All this to say, if Michael did pray and confess his sins and call on the Name of the Lord, his soul is in Paradis with Him. The Apostle Paul said, “To be absent from the body is to be present with the Lord…”.

    Comment by Glenda | Wednesday, July 1, 2009 | Reply

  2. Also, again, how can you judge the “church” or other christians by the state of the world? I will post here the statement of an atheist who has eyes to see and ears to hear; perhaps you could learn from him, what Christians (the Church that Jesus Christ establihed and annoited) are doing in the world:

    Matthew Parris
    Before Christmas I returned, after 45 years, to the country that as a boy I knew as Nyasaland. Today it’s Malawi, and The Times Christmas Appeal includes a small British charity working there. Pump Aid helps rural communities to install a simple pump, letting people keep their village wells sealed and clean. I went to see this work.

    It inspired me, renewing my flagging faith in development charities. But travelling in Malawi refreshed another belief, too: one I’ve been trying to banish all my life, but an observation I’ve been unable to avoid since my African childhood. It confounds my ideological beliefs, stubbornly refuses to fit my world view, and has embarrassed my growing belief that there is no God.

    Now a confirmed atheist, I’ve become convinced of the enormous contribution that Christian evangelism makes in Africa: sharply distinct from the work of secular NGOs, government projects and international aid efforts. These alone will not do. Education and training alone will not do. In Africa Christianity changes people’s hearts. It brings a spiritual transformation. The rebirth is real. The change is good.

    I used to avoid this truth by applauding – as you can – the practical work of mission churches in Africa. It’s a pity, I would say, that salvation is part of the package, but Christians black and white, working in Africa, do heal the sick, do teach people to read and write; and only the severest kind of secularist could see a mission hospital or school and say the world would be better without it. I would allow that if faith was needed to motivate missionaries to help, then, fine: but what counted was the help, not the faith.

    BACKGROUND
    British missionaries plead guilty to sedition in Gambia
    Soulgasms of the Christian Right
    Have Pentecostalism, will travel
    PROFILE: warlord who kills in name of Christ
    But this doesn’t fit the facts. Faith does more than support the missionary; it is also transferred to his flock. This is the effect that matters so immensely, and which I cannot help observing.

    First, then, the observation. We had friends who were missionaries, and as a child I stayed often with them; I also stayed, alone with my little brother, in a traditional rural African village. In the city we had working for us Africans who had converted and were strong believers. The Christians were always different. Far from having cowed or confined its converts, their faith appeared to have liberated and relaxed them. There was a liveliness, a curiosity, an engagement with the world – a directness in their dealings with others – that seemed to be missing in traditional African life. They stood tall.

    At 24, travelling by land across the continent reinforced this impression. From Algiers to Niger, Nigeria, Cameroon and the Central African Republic, then right through the Congo to Rwanda, Tanzania and Kenya, four student friends and I drove our old Land Rover to Nairobi.

    We slept under the stars, so it was important as we reached the more populated and lawless parts of the sub-Sahara that every day we find somewhere safe by nightfall. Often near a mission.

    Whenever we entered a territory worked by missionaries, we had to acknowledge that something changed in the faces of the people we passed and spoke to: something in their eyes, the way they approached you direct, man-to-man, without looking down or away. They had not become more deferential towards strangers – in some ways less so – but more open.

    This time in Malawi it was the same. I met no missionaries. You do not encounter missionaries in the lobbies of expensive hotels discussing development strategy documents, as you do with the big NGOs. But instead I noticed that a handful of the most impressive African members of the Pump Aid team (largely from Zimbabwe) were, privately, strong Christians. “Privately” because the charity is entirely secular and I never heard any of its team so much as mention religion while working in the villages. But I picked up the Christian references in our conversations. One, I saw, was studying a devotional textbook in the car. One, on Sunday, went off to church at dawn for a two-hour service.

    It would suit me to believe that their honesty, diligence and optimism in their work was unconnected with personal faith. Their work was secular, but surely affected by what they were. What they were was, in turn, influenced by a conception of man’s place in the Universe that Christianity had taught.

    There’s long been a fashion among Western academic sociologists for placing tribal value systems within a ring fence, beyond critiques founded in our own culture: “theirs” and therefore best for “them”; authentic and of intrinsically equal worth to ours.

    I don’t follow this. I observe that tribal belief is no more peaceable than ours; and that it suppresses individuality. People think collectively; first in terms of the community, extended family and tribe. This rural-traditional mindset feeds into the “big man” and gangster politics of the African city: the exaggerated respect for a swaggering leader, and the (literal) inability to understand the whole idea of loyal opposition.

    Anxiety – fear of evil spirits, of ancestors, of nature and the wild, of a tribal hierarchy, of quite everyday things – strikes deep into the whole structure of rural African thought. Every man has his place and, call it fear or respect, a great weight grinds down the individual spirit, stunting curiosity. People won’t take the initiative, won’t take things into their own hands or on their own shoulders.

    How can I, as someone with a foot in both camps, explain? When the philosophical tourist moves from one world view to another he finds – at the very moment of passing into the new – that he loses the language to describe the landscape to the old. But let me try an example: the answer given by Sir Edmund Hillary to the question: Why climb the mountain? “Because it’s there,” he said.

    To the rural African mind, this is an explanation of why one would not climb the mountain. It’s… well, there. Just there. Why interfere? Nothing to be done about it, or with it. Hillary’s further explanation – that nobody else had climbed it – would stand as a second reason for passivity.

    Christianity, post-Reformation and post-Luther, with its teaching of a direct, personal, two-way link between the individual and God, unmediated by the collective, and unsubordinate to any other human being, smashes straight through the philosphical/spiritual framework I’ve just described. It offers something to hold on to to those anxious to cast off a crushing tribal groupthink. That is why and how it liberates.

    Those who want Africa to walk tall amid 21st-century global competition must not kid themselves that providing the material means or even the knowhow that accompanies what we call development will make the change. A whole belief system must first be supplanted.

    And I’m afraid it has to be supplanted by another. Removing Christian evangelism from the African equation may leave the continent at the mercy of a malign fusion of Nike, the witch doctor, the mobile phone and the machete.

    Comment by Glenda | Wednesday, July 1, 2009 | Reply

  3. God is the God of all people, but He is the Father of those who believe in Jesus Christ. He said that if we were His followers we would receive the same kind of treatment in this world that he recieved; Mother Teresa was loved and well received by the poor of India, and those who knew her, and those, like us, who knew of her. We did not need the press to laud her, she will receive her rewards in heaven and this earth cannot know of these wonders; its only reward is earthly and these will be burned and forgotten by God Himself. Jesus said that some would receive His message through His followers, but some would not; it has always been so and it always will be so on this earth. That is why it does matter when ONE comes to Christ and is saved and that is more important than a lifetime of fame and fortune.

    “What does matter if a man gain the whole world and lose his own soul…” Jesus.

    Comment by Glenda | Wednesday, July 1, 2009 | Reply


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