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Monthly Archives: January 2012

God’s Grace Draws me to ‘The Walking Dead’

This article was originally posted at Speculative Faith.

The Walking Dead is a television show created by the American Movie Channel (AMC).  If you haven’t heard about it yet, a preview is provided below.

Yes, this show is about a zombie outbreak that threatens to destroy humanity.  The story is told by accompanying a local Sheriff, his family, friends, and several acquaintances as they seek safety and survival. The looming question throughout the series is “Will humanity survive the zombie takeover, or will humanity lose its human identity in its attempt to survive; thus, functionally becoming “the walking dead,” although not metaphysically?”

So, why would a Christian pastor argue that God’s grace is what draws him to this zombie television show?  The answer is since all humans are created in God’s image (Gen. 1:26-27) and all are sinners (Rom. 3:23), and since all forms of media are created by these fallen image-bearers (Gen. 3), it logically follows that all forms of media contain grace-mixed idolatry, The Walking Dead included.  In other words, God’s fallen image-bearers mirror or image God through creativity while simultaneously marring this image with sin.  The task of the Christian observer is to enjoy the grace and reject the idolatry.

Dr. Ted Turnau (PhD Westminster Theological Seminary Philadelphia) explains this reality well in his article “On Being Wise as Serpents,”

There is no piece of popular culture so banal or twisted that it does not contain some glimpse of God’s grace. And there is no piece of popular culture so pure and profound that it does not contain an invitation to idolatry. Popular culture appeals to non-Christians for a reason, namely, they sense some of God’s beauty, power and goodness in it. This is what theologians call ‘common grace’ – fragments of grace that God spreads to everyone – even those who will never come to believe. As Paul says in Acts, these gifts of God are ‘testimony’ to God’s being and character (see Acts 14:17). Popular culture contains such ‘fragments of grace’ woven into the very fabric of the popular cultural song, movie, television show, book, etc. But in non-Christian popular culture, these fragments of grace are bent to serve false gods. In fact, the idols presented in popular culture become persuasive for non-Christians (and sometimes Christians) precisely because of the attractiveness of those glimpses of God’s grace.

For example, James Cameron’s summer blockbuster Avatar (2009) won accolades for its stunning visual effects, and rightly so. The digital artistry created a beautiful and fascinating alien world filled with realistic and delightful creatures. It served to remind us of the real and delightful creatures God has made. In this way, the film served as a reflection of God’s creative artistry, and ultimately, the beauty and power of God Himself.  But the film bends that fragment of grace into the service of pagan nature worship (the nature deity ‘Eywa’). Likewise, all meaningful and attractive popular culture succeeds by drawing its audience in with such reflections of God’s beauty, while putting those grace fragments into service to another god.”

If you participate in any form of media: TV, movies, songs, books, etc., you participate in grace-mixed idolatry.  Scooby-DooSponge BobAmerican IdolAvatar, The Count of Monte Cristo, The Walking Dead, etc. all contain elements of God’s grace, but also elements of idolatry.  Turnau argues, and I agree, that Christians should participate in such media while exercising discernment.  This means that as Christians participate in media, they must extract God’s grace from the surrounding idolatry and turn it to the service of its rightful Owner: God.  This is accomplished by qualifying this grace with the truth of man’s sinful condition and Christ’s redeeming work to save sinners and sinful creation.  In other words, Christians should participate in pop culture; however, they should participate like Christians, not Atheists.

An atheist would merely enjoy The Walking Dead without considering the ultimate source of its excellence: God.  Christians, however, if they participate in The Walking Dead, should seek to enjoy God through enjoying The Walking Dead (1 Cor. 10:31).  So, as a reference point concerning the common grace present in The Walking Dead, look at the awards this show won and was nominated for due to the visual and audible excellence of its first season (only 6 episodes):

The first season of The Walking Dead won the Saturn Award for Best Television Presentation and was nominated for Best Actor on Television (Andrew Lincoln), Best Actress on Television (Sarah Wayne Callies), Best Guest Starring Role on Television (Steven Yeun), and Best Supporting Actress on Television (Laurie Holden). It also received a Director’s Guild Award nomination for Outstanding Directorial Achievement in Dramatic Series' — Night (Frank Darabont), a Golden Globe nomination for Best Television Series — Drama, and a Television Critics Association Award nomination for Outstanding New Program of the Year. In addition, The Walking Dead recently won the Emmy award for Outstanding Prosthetic Makeup for a Series, Miniseries, Movie or a Special; and was nominated for Emmys in Outstanding Sound Editing for a Series and Outstanding Special Visual Effects for a Series.

In the creating fingerprints of humanity are the creating fingerprints of God.  Without Him providing these directors, producers, and writers with the various gifts and abilities it takes to create The Walking Dead, these men and women could not have created this TV show.  Without God’s common grace, there would not be excellent special effects, excellent story-telling, displays of morality, spiritual implications, etc. in The Walking Dead.

Without the excellent special effects, few people would want to watch The Walking Dead.  The special effects are second to none.  If there is ever a zombie-like outbreak, I have a good idea of what it will look like.  It’s that good.

Furthermore, the suspense is amazing, and rivaled by nothing comparable on television today.  You never know when a zombie may pop out, or when another cast member may succumb to or escape the grasp of the walking dead.  This question looms in every episode, “Will humanity survive the zombie takeover, or will humanity lose its human identity in its attempt to survive; thus, functionally becoming “the walking dead,” although not metaphysically?”  And we do not know how the writers will answer this question from one episode to the next.

The moral implications and questions are far-reaching beyond anything else on television.  (Morality and conscience come from God’s common grace; otherwise, mankind would be as evil as he possibly could be.)  Here are some examples:

1) Does disease nullify human identity?  If so, at what point? 

2) If there is no cure for said disease, and the infected are dangerous, should they be eliminated for the sake of the human race; or, at the risk of infecting others or eliminating the rest of the human race, should the infected be quarantined until a cure is found? 

I realize the moral implications are hypothetical, but our children may indeed be forced to answer similar questions one day.  At the very least, asking such questions will help Christian watchers apply a consistent Christian ethic to this fantasy world so that they may apply a thorough Christian ethic to the real world.  I fear that such questions concerning the value of human life, although not to the extreme presented in The Walking Dead, are being asked today; such questions as “If a human being merely “feeds” off of other human beings, and provides nothing beneficial to the rest of society, should he or she be eliminated for the sake of the rest of the human race”?  In other words, do the severely handicapped, those in the nursing home, and those in the womb deserve to be treated like those humans who are beneficial to the rest of the human race?  Or, is the value of humanity based on a “What have you done for me lately” mentality?  The biblical answer is easy: all humans are created in God’s image and are valuable based on His identity alone, not based on the arbitrary opinions of those humans who may be in power at the time (Gen. 1:26-27).

The spiritual implications are present explicitly and implicitly.  Each character is battling evil, both without (zombies) and within (self-preservation vs. loving one’s neighbor as oneself).  At times, there is a clear good and a clear evil; while at other times, evil is revealed in each human.  Furthermore, there is the perseverance of faith and the questioning of faith.  Some continue to trust in God through Christ while others question Him or live as if He doesn’t exist.  Moreover, even though the zombie fantasy world present in The Walking Dead is hard to compare and contrast with our non-zombie world; nevertheless, allegorically, all humans are running from the walking dead.  On the show, the walking dead are both inside (evil desires) and out (zombies).  In real life, the walking dead are both inside and out, but we cannot escape them through mere moral willpower or a gun and athletic prowess.  The Sherriff in the story reveals that regardless how much he wants to save others from death, he is incapable of saving everyone.  The truth that must be added to the story is that humans need Jesus Christ for He is the only cure for what plagues humanity: sin (John 14:6).  We must be born again in and through Him (John 3:3).  The answer for both metaphysical and functional “walking dead syndrome” is Jesus Christ.

The list can go on and on.  At the very least, everything in The Walking Dead that is true, is true because God created it true.  Also, everything that is worthy of praise, is worthy of praise due to the gifting of God.  Man is not the ultimate source, God is.  Thus, as Christians recognize this reality, they can enjoy God through Christ through The Walking Dead.  Furthermore, everything that is false in The Walking Dead is false because man created it “true,” not God.  These things must be rejected.

*A brief note on conscience.  If The Walking Dead violates your conscience, do not watch it. I must warn you that the gore is over the top.  It’s just as bloody and gory as any movie I’ve ever seen.  I actually don’t like the gore.  I don’t know why anyone would like it?  But, I reject the gore and every other evil, while qualifying the common grace with special revelation (the Bible).  There is also foul language, misuse of the Lord’s name, and some sexual implications and innuendo.  Since the 2nd season is ongoing, and there is a 3rd season already under contract, there may be more things I reject on the horizon in this series.  You must practice discernment!  At this point, I personally would allow my 14 or 15 year old child to watch this show with me for the purpose of teaching him or her to enjoy God while recognizing His common grace and rejecting the fingerprints of the Fall.  The goal would be to send him or her running to Christ as the only Answer for what plagues humanity: “the walking dead” within and without every human; AKA sin, self, and sinners, not zombies.

 

What are your thoughts?

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Here’s the description included with the video on youtube:

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Understanding and Answering Postmodernism: An Interview with Dr. David Wells

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Biography (From The Resurgence):

Dr. David F. Wells is a distinguished senior research professor at Gordon-Conwell Theological Seminary. He has previously taught at Trinity Evangelical Divinity School and conferences such as the Desiring God National Conference.

In addition to teaching, Dr. Wells is involved with a number of ministries. He serves on the board of the Rafiki Foundation, whose goal is to establish orphanages and schools in 10 African countries in order to raise and train orphans within a Christian framework. Rafiki’s hope is that the next generation of leaders for these countries will come from their orphanages. Dr. Wells travels to Africa annually to visit these orphanages. For a number of years, he was a member of the Lausanne Committee for World Evangelization, its theology working group and its planning committee for the World Congress that was held in Manila in 1989. For many years, he has worked to provide theological education and basic preaching tools for Third World pastors.

He has also authored several articles and books (a list is included at the end of the interview).

1. What is Postmodernism?

Postmodernity is almost what anyone wants to say it is!  And the word itself hints at some of the conceit that often is a part of the definition. People are beyond the modern?  Neo, a character in A New Kind of Christian, one who sounds very much like Brian McLaren himself, adds a whole series of other “posts”: postmoderns are postconquest, postmechanical, postanalytical, postsecular, postobjectivist, postindividualistic, postProtestant and so forth.  But let us not indulge in fantasies.

Postmodernity is the mood that now hangs over the most highly modernized societies of the West.  In part, it expresses its disappointment that so many of the promises that the Enlightenment made about life that have proved false, most importantly the promise of progress.  The outward fabric of life, suffused with technology, is indeed progressing but the human spirit is not.  That promise was a fraud. 

But in part the postmodern is also the mood of the rich progeny, the children of affluence.  And let us not kid ourselves: we are affluent.  It is the mood that has gripped more of those in their teens and twenties than those who are older.  It is, therefore, a generational mood, too.  And right at its heart is what I have called the “autonomous self.”  That is, in its purest from, a self free from the past, from conventions, moral norms, social expectations, often from God and, in fact, from objective reality.  Everything outside the self is irrelevant to that self.

That may make sense at the level of self-reflection but it collides with the real world any time we run into an airplane schedule, or do our taxes, or look hopefully for a job in a corporation or in government, in the F.B.I. or in the armed services.

2. Is it important for the church to understand Postmodernism today?  Why?

It is.  It is important because this mood refracts the truth of the gospel.  In fact, the gospel is often misheard or discounted because of this posture.  It is important, therefore, to be able to understand the core assumptions and challenge them rather than capitulating to them in hopes of being “successful.”

3. Concerning Postmodernism, what issues face the church today? What are some potential answers to these issues?

The postmodern mood is mostly generationally located.  This is what has fueled the Emergent experimentation with doing church.  Emergents are catering to postmodern likes and tastes and acceding to all of the core, cultural assumptions.  The outcome will be a new kind of liberalism.  Already, the Pied Pipers of the movement, like McLaren, have softened the traditional sexual ethic or, like Rob Bell, the traditional doctrine of judgment and hell.  The biblical teaching on the “age to come” which is already penetrating “this age” evaporates and the whole preoccupation becomes this age, time, and culture.  The upside is a renewed sensitivity to the earth and to injustice but the downside is that this sensitivity begins to look no different from any other politically correct posture.  And this is Christianity?

4. What are some books our readers might find helpful for understanding how Christians should respond to postmodernism?

I don’t think evangelicals have really distinguished themselves in understanding this cultural mood.  Just this week I read James Livingston’s The World Turned Inside Out:  American Thought and Culture at the End of the 20th Century (2010).  It looks at the way the American cultural landscape changed in the last quarter of last century.  The book is irreverent and unsympathetic to Christian faith.  But it brims over with cultural insights.  Why hasn’t a literature emerged on the other side of the religious equation, one that is as insightful culturally but is written from within Christian assumptions?  Still, we are not entirely bereft.  Gene Veith’s Postmodern Times: A Christian Guide to Contemporary Thought and Culture was a good start.  There are some useful essays in Millard Erickson’s Reclaiming the Center: Confronting Evangelical Accommodation to Postmodern Times and David Dockery’s The Challenge of PostmodernismBut, as one might expect, for every Veith there is a Stan Grenz, A Primer on Postmodernism or a Craig Detweiler A Matrix of Meanings: Finding God in Popular Culture which seem too anxious to get to the point, as soon as possible, when the Church’s distinctive, theological voice will be lost.

Dr. Wells, thank you for taking the time to participate in this interview.  I appreciate your ministry immensely.

Resources available from Dr. Wells:

1. The Courage to Be Protestant: Truth-Lovers, Marketers, and Emergents in the Postmodern World

2. Losing Our Virtue: Why the Church Must Recover Its Moral Vision

3. No Place for Truth: Or, Whatever Happened to Evangelical Theology

4. God in the Wasteland: The Reality of Truth in a World of Fading Dreams

5. Above All Earthly Pow’rs: Christ in a Postmodern World

6. And several other books.

7. Free Audio, Interviews, and Articles from Dr. Wells (69 links from Mongergism.com)

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