Sermon Video: Resurrection - The God of the Living, Mark 12:18-27

What will Heaven be like? Much of our own assumptions and cultural baggage enters into our typical answer, but as Jesus revealed to the Sadducees, making those assumptions can lead to serious error. Jesus utilizes the story of God revealing to Moses his name, "I AM" to illustrate that God has always been the God of the Living, that for his people life continues beyond the grave.

What will Heaven be like? I'm not sure, but it will be beyond our imaginations, contrary to our assumptions, our words will fail us when we stand amazed in the presence of the LORD.

The folly of the "Sin of Empathy" - A self-inflicted wound to Christian Fundamentalism

Sin is a big word for Jews and Christians, it is an especially toxic word among Evangelicals and Fundamentalists.  When some attitude, thought, or behavior is put under the label of sin, people take notice.  When I was much younger than I am now, it was not uncommon for people in my sphere to talk about going to the movies or social dances as a sin.  In fact, both of those things were banned by the Christian College, Cornerstone, that I attended.  In both cases, blanket bans and talk of sin was unproductive, and unnecessarily legalistic.  What should have happened was a much more nuanced discussion about temptation and stewardship of time and resources that led to much more accurate conclusions like, "Some movies should not be viewed by Christians, and would thus because of their immoral content be sinful to attend." Or, "Some social dancing, because of its connection to both alcohol and potential to inflame lust in young people who may not be capable of saying no to that temptation, should be avoided by Christians."  Statements of that nature don't fit on a bumper sticker, don't feel tough enough by those rooting on the Culture Wars, but actually conform much more closely to both the teaching of the Apostle Paul about the confluence of Christian freedom and responsibility {1 Corinthians 10:23 New International Version “I have the right to do anything,” you say—but not everything is beneficial. “I have the right to do anything”—but not everything is constructive.} and the actual reality of how Christians deal with and overcome temptation.

That being said, the choice of Pastor Joe Rigney {with the support and agreement of Pastor John Piper, Pastor Doug Wilson, and apologist James White} to label Empathy a SIN cannot be set aside as hyperbole or click-bait {if that was the goal, to gain notoriety and ultimately sales, this discussion takes on a whole different tone; let us not assume the worst}.  Rigney, and those like minded leaders in the Church, want Empathy to be reevaluated, judged, and jettisoned from Christian discipleship, ministry, and counseling. 

The following quotes are from Pastor Joe Rigney's, The Enticing Sin of Empathy HOW SATAN CORRUPTS THROUGH COMPASSION   Unfortunately, Rigney considers himself to be somehow C.S. Lewis' literary successor and has written his indictment of Empathy in the style of the The Screwtape Letters.  It worked well for Lewis' genius, less well here.

When humans are suffering, they tend to make two demands that are impossible to fulfill simultaneously. On the one hand, they want people to notice the depth of their pain and sorrow — how deep they are in the pit, how unique and tragic their circumstances. At the same time, they don’t want to be made to feel that they really need the assistance of others. In one breath, they say, “Help me! Can’t you see I’m suffering?” and in the next they say, “How dare you act as though I needed you and your help?” The sufferer doesn’t want to be alone, and demands not to be pitied.

Rigney sets forth an example of the complex emotions of traumatized people.  He evidently considers it a tool useful to Satan that those who have are experiencing deep pain may at the same time struggle to accept help for that pain.  Traumatized people don't have straightforward emotional responses; that's not news.  He really shouldn't be surprised, is not the Bible full of examples of people who didn't feel worthy of God's redemption, Peter saying to Jesus, “Go away from me, Lord; I am a sinful man!” (Luke 5:8) being but one example.  Moreover, in ministry I've experienced this, as have countless other pastors and lay Christians.  When we reach out to someone in desperate need of help, that person either struggles with pride (not being willing to admit they need it) or with despair (not seeing that help is possible for someone like them).  The human condition, especially apart from the involvement of the Spirit, is a mess.

Now, sufferers have been placing such impossible demands on others from time immemorial. In response, our armies have fought for decades to twist the Enemy’s virtue of compassion into its counterfeit, empathy. Since we introduced the term a century ago, we’ve steadily taught the humans to regard empathy as an improvement upon compassion or sympathy.

Here is Rigney's premise: Empathy is a twisted mirror to Compassion, a counterfeit modern opposite.  For this to be true, one would need to search the Bible in vain for empathy on display and only find compassion.  Let's take a look, does God show compassion ONLY, or empathy too under its umbrella?

Matthew 9:36 New International Version

When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd.

1 Peter 3:8  New International Version

Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble.

Romans 12:15  New International Version

Rejoice with those who rejoice; mourn with those who mourn.

John 11:34-36New International Version

34 “Where have you laid him?” he asked.

“Come and see, Lord,” they replied.

35 Jesus wept.

36 Then the Jews said, “See how he loved him!”

Hebrews 4:15  New International Version

For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin.

Beyond these examples from Scripture, passages where Compassion is not devoid of emotional connection, there is one simple act of Jesus that puts aside any thought that Jesus only felt Compassion and not Empathy: He touched the lepers.

Matthew 8:3  New International Version

Jesus reached out his hand and touched the man. “I am willing,” he said. “Be clean!” Immediately he was cleansed of his leprosy.

To touch a leper was forbidden, it made one unclean according to the Law of Moses, and risked infection.  Why would Jesus touch this man before he healed him?  He could just have easily healed him first, and then (after presenting himself to the priests to be declared 'clean') this man could have had all the hugs he needed.  Why?  Because Jesus felt his pain, his isolation, his loneliness.  Was Jesus thus unable to see what the man really needed?  Did he lose sight of Truth?  Of course not, his Empathy was one of the reasons why Jesus was able to transcend conventional wisdom and accepted limits, to show the mercy and love of God to someone in desperate need of both.  In all honesty, this one passage is a deal-breaker for the notion that Empathy is Sin.  Jesus felt the pain of others, it didn't hinder him from remaining true to his calling and purpose one bit.

In addition, this entire pronouncement of SIN against those who feel empathy is a semantic exercise with two words that have significant overlap in their semantic ranges, and are often used interchangeably by authors, pastors, and the public.   

According to Merriam-Webster, which actually contains a page comparing the two terms:

What is the difference between empathy and compassion?

Some of our users are interested in the difference between empathy and compassion. Compassion is the broader word: it refers to both an understanding of another’s pain and the desire to somehow mitigate that pain:

Our rationalizations for lying (or withholding the truth)—"to protect her," "he could never handle it”—come more out of cowardice than compassion.
— Eric Utne, Utne Reader, November/December 1992

Sometimes compassion is used to refer broadly to sympathetic understanding:

Nevertheless, when Robert Paxton's "Vichy France" appeared in a French translation in 1973, his stark and devastating description ... was rather badly received in France, where many critics accused this scrupulous and thoughtful young historian either of misinterpreting the Vichy leaders' motives or of lacking compassion.
— Stanley Hoffmann, The New York Times Book Review, 1 Nov. 1981

Empathy refers to the ability to relate to another person’s pain vicariously, as if one has experienced that pain themselves:

For instance, people who are highly egoistic and presumably lacking in empathy keep their own welfare paramount in making moral decisions like how or whether to help the poor.
— Daniel Goleman, The New York Times, 28 Mar. 1989

"The man thought all this talk was fine, but he was more concerned with just getting water. And, if I was going to be successful on this mission, I had to remember what his priorities were. The quality you need most in United Nations peacekeeping is empathy."
— Geordie Elms, quoted in MHQ: The Quarterly Journal of Military History, Autumn 1992

In some cases, compassion refers to both a feeling and the action that stems from that feeling:

Compassion, tenderness, patience, responsibility, kindness, and honesty are actions that elicit similar responses from others.
— Jane Smiley, Harper’s, June 2000

while empathy tends to be used just for a feeling:

She is also autistic, a disability that she argues allows her a special empathy with nonhuman creatures.
— Tim Flannery, The New York Review of Books, 29 April 2009

Thus if Rigney is correct, and compassion is a virtue, but empathy is a sin, the only thing that a Christian can do to have compassion, which is required, is to understand the pain of others, want to help them alleviate it, but NEVER feel that pain.  The primary distinction between the two terms is the emotional connection that empathy makes beyond that of some forms of compassion.  I've known this many times in ministry.  There are some people I have helped in their distress whose emotional state, for whatever reason, does not powerfully connect with me at that time.  I help them just the same.  And yet, there have been others, perhaps in the same circumstances, whose emotional pain hits me powerfully, even causing me to loose control over my emotions and shed tears.  In both cases I offer such help as I can give, am I to believe that the emotion-less response, Spock like, is a virtue, and the one that causes me emotional pain too, the more empathetic response, is SIN??  This conclusion I reject both categorically, and whole-heartedly.  I have my mother's heart, I always have.  When she cries, I can't hold back tears, the things that tug at her heart have always tugged at mine.  It is a gift of God born of both my nature and my nurture, and something that I am profoundly grateful to my mother for the role she played in giving it to me.  Why?  Because it has produced some of the most powerful and transformative moments in my ministry.  In addition, it has shaped my heart and mind, bringing me closer to the suffering of others, shutting down excuses and rationalizations against helping others in need, because at times I can feel what they feel (at least in part).  That Christian Fundamentalism (or Evangelicalism, the two terms, ironically, have much overlap) has degenerated to the point where a seminary president lays this down as the Rubicon that cannot be crossed, is an indicator of just how ill this patient has become.

Of note: In his discussion Rigney is defining Empathy in a way foreign to both the dictionary definition and common usage.  He is putting on empathy all manner elements that are not required, not part of what this emotion actually is.  Those who just read the headlines won't notice this, they'll assume that a minister of the Gospel has warned them not to feel the pain of others because it is sinful, and walk away even more misguided than if he/she had tried to maintain the hair-splitting definitions Rigney is favoring.

Think of it this way: the Enemy’s virtue of compassion attempts to suffer with the hurting while maintaining an allegiance to the Enemy. In fact, it suffers with the hurting precisely because of this allegiance. In doing so, the Christians are to follow the example of their pathetic and repulsive Master. Just as the Enemy joined the humans in their misery in that detestable act of incarnation, so also his followers are to join those who are hurting in their misery.

However, just as the Enemy became like them in every way but sin, so also his followers are not permitted to sin in their attempts to comfort the afflicted. Thus, his compassion always reserves the right not to blaspheme. It seeks the sufferer’s good and subordinates itself to the Enemy’s abominable standard of Truth.

Our alternative, empathy, shifts the focus from the sufferer’s good to the sufferer’s feelings, making them the measure of whether a person is truly “loved.” We teach the humans that unless they subordinate their feelings entirely to the misery, pain, sorrow, and even sin and unbelief of the afflicted, they are not loving them.

Here Rigney builds his Straw Man to dismantle.  His false dichotomy states that one can ONLY have empathy if one abandons the desire to seek the good of the other person, that while Christ did indeed suffer 'with' those who were hurting, in other words he felt their pain, this was somehow not Empathy, but only Compassion.   The last sentence above is instructive: Rigney has now redefined empathy to be feeling the pain of others WITHOUT any recognition that pain might be, at least in part, caused by sin or unbelief on the part of the person one is feeling empathy towards.  But why??  Even if there is an attempt to demand such unquestioning, truth-less, empathy on the part of a person in pain or from segments of society, why must a Christian accept it?  This is a classic example of 'throwing the baby out with the bath water'.  Joe Rigney, as a Culture Warrior, fears that 'they' are trying to use blind empathy to advance their political causes, and thus 'we' must reject empathy, in its entirety, to deny them that tool.  In other words, let us surrender this field of battle and retreat.  The answer is no.  No, I will not allow the Culture War to dictate my theology, I will not adjust my ministry focus and methods to avoid any taint of looking/acting/sounding like 'them' to satisfy the knee-jerk reaction of political partisanship.  

By elevating empathy over compassion as the superior virtue, there is now an entire culture devoted to the total immersion of empathy. Books, articles, and social media all trumpet the importance of checking one’s own beliefs, values, judgments, and reason at the door of empathy.

This is the what Rigney believes the Left is doing.  If taken at face value, why would the Church change in response?  One can first listen to those hurting and in pain without making judgments either way until you know what is going on.  One can simply say instead, "I do feel your pain, but my devotion to Christ shows me what the ultimate answer to that pain is."  Why must we abandon Empathy to protect Truth??  This is the dangerous false dichotomy of this position.  We are being asked to make a sacrifice by abandoning empathy, 'for the greater good', that is unnecessary.  I, as a minister of the Gospel, am fully capable of understanding the pain of someone I'm trying to help, even feeling some of it myself, without abandoning my own connection to Truth and Righteousness.  

Is it possible for a minister or a counselor to lose objectivity, to get too close to someone they are trying to help?  Of course it is,  but Rigney didn't say, "Be careful because sometimes people take empathy too far."  The "Sin of Empathy" is a much catchier title, but also foolish.  

Rightly used, empathy is a power tool in the hands of the weak and suffering. By it, we can so weaponize victims that they (and those who hide behind them) are indulged at every turn, without regard for whether such indulgence is wise or prudent or good for them.

Here is where it seems the 'quiet part' is said out loud.  The reason for this diatribe against Empathy is that victims have been 'weaponized' in the last few years.  The primary examples of this are the MeToo Movement and BLM.  Women are starting to believed when they report sexual abuse, and questions of ongoing systematic racism are starting to be taken seriously.  Rigney, and those echoing his fears, view such victims as a Trojan Horse, threatening both Complementarianism, what John Piper is best known for, and the longstanding dominance of Whites in America.  If we feel the pain of women and minorities, if we take the harm done to them by individuals and institutions who have not traditionally been held accountable seriously, will we not be seeking what is True and Righteous?  Is this not the call of the Church, to defend the powerless against those who harm them?

This reminds me of the attempt to smear Rachel Denhollander, a sexual abuse victim and advocate for those being abused, by some within the SBC. {"By What Standard?" - A shameful trailer made by Founders Ministries utilizing the worst political ad tactics}  This Christian woman was connected to 'godless ideologies' by Founders Ministries, despite the fact that her efforts were both God honoring and biblically correct.  Her crime?  Working on a 'Blue' issue that was shining the light of Truth on the sins committed in churches on the 'Red' team.

How do we know that this push against Empathy is connected to blowback against MeToo and BLM?  In other words, that it is a Culture War response of the Team Red against Team Blue, and not simply the seeking of theological Truth?  The ouster of three pastors at John Piper's church, known for their empathy and willingness to work on behalf of the oppressed, makes the connection clear.  Read the article from Christianity Today, it provides important context for this discussion. {Bethlehem Baptist Leaders Clash Over ‘Coddling’ and ‘Cancel Culture’ A debate over “untethered empathy” underscores how departing leaders, including John Piper’s successor, approached hot-button issues like race and abuse. by KATE SHELLNUTT}  

 Empathy demands, “Feel what I feel. In fact, lose yourself in my feelings.”

Why must it be thus?  Even if some demand that Empathy be this, it isn't, nor does it have to be.

When faith is abused by some, do we declare faith a sin?  When love is abused by some do we declare love a sin?  Of course not, don't be ridiculous, so why would we cast empathy out into the darkness simply because some may want to use it for unhealthy purposes?

The Culture Wars make for BAD theology.  When we look at what is happening in the Culture, and then design a theological response to bolster 'our side' against 'them', the results are not pretty.  The Church is supposed to be above such swaying to and fro, supposed to be firmly planted on the Solid Rock.  This is yet another example of how we endanger the Church, its purity and its mission, when we marry the Church to politics.  Empathy is not a sin, it never was.

For further discussion:

Holy Post Episode 472 The “Sin of Empathy” & Spotting Toxic Leaders with Jamin Goggin & Kyle Strobel  This topic is discussed from the 33:20-59:00 mark.

Empathy is Not a Sin by Warren Throckmorton

“Your Empathy Is a Sin”: A Response to Desiring God by Rebecca Davis

Empathy is a Virtue, by SCOT MCKNIGHT

The American Crisis of Selective Empathy And how it reaches into the church. By David French

Sermon Video: Jesus: Pay your taxes, and serve God - Mark 12:13-17

Hoping to trap Jesus, two rival groups that otherwise hate each other asked him if it was moral to pay taxes to Rome. Rather than answer with a Realpolitik answer, "What choice do we have?" or with rebel's "Give me Liberty, or give me Death" response, Jesus instead asks them to examine the coin and note that Caesar's face is on it. This leads Jesus to conclude that God or Rome is a false dichotomy, an attempt to force the people into a 'lesser of two evils' type situation, but God doesn't work that God. God doesn't choose any kind of evil. Instead, Jesus commands God's people to serve both their governmental authority AND God. The obligations are not mutually exclusive, they often overlap, and despite our grumbling about our obligation to the government, that which we owe to God is far more expansive, comprehensive, and stringent. After all, God demands heart, mind, soul, and body...In the end, the growing anti government attitude within American Evangelicalism is a sign of unhealthiness, a focus on pride and 'personal freedoms' over and above obligations and responsibilities, as such it is one that is foreign to Jesus' teachings in the Gospels.

The troubling whitewashing of Jonathan Edwards' ownership of slaves by John Piper

Coming to terms with the flaws of your heroes can be rough.  We all need heroes, mentors, those who will inspire us and open our hearts and minds as we grow toward intellectual and spiritual maturity, but those to whom we look are not flawless.  In some cases, the flaw if well known.  Martin Luther, for example, wrote and spoke in favor of kind treatment of the Jews of Europe earlier in his Post-Reformation career, only to change course around 1536, ultimately writing a disgusting tract entitled, On the Jews and Their Lies.  This change in his thinking taints the last ten years of Luther's life, increases the scrutiny of anything he wrote in that period, and of course complicates his legacy because his antisemitism was influential in the road that eventually led to the Holocaust.  When considering Martin Luther, the bravery of "Here I stand, I can do no other" is weighed with the darkness that made a home in his thinking later in life.  People are complicated, they all have flaws, heroes are no exception.  Not every hero has a glaring flaw, let us not be that jaded, but some do, and pretending otherwise is a bad idea.

Which brings us to one of Christianity's great preachers, Jonathan Edwards, a leader of the Great Awakening along with George Whitefield, who was used by God to bring about tremendous reform in the American Church.  And a slave owner. {Jonathan Edwards' disturbing support for slavery: some reflections, by David Baker }  In 2019, Pastor Jason Meyer wrestled with Edwards' legacy in light of his owning of slaves, Jonathan Edwards and His Support of Slavery: A Lament, without attempting to sugarcoat or excuse Edwards' choices:

Jonathan Edwards had more intellectual firepower than any person reading this article, and he was a systematic thinker. He could connect theological dots like no one else. If he could succumb to such obvious, woeful oppression and injustice and theological hypocrisy, then we should be spurred on to greater levels of self-examination. Where are our blind spots? Or where do we willfully turn a blind eye to things we’re simply afraid to address?

And then this month, Meyer's mentor, who picked Meyer to succeed him as the lead pastor at Bethlehem Baptist Church in Minneapolis, decided to revisit Jonathan Edward's legacy by speculating that Edwards owned slaves with good intentions: How Could Jonathan Edwards Own Slaves? Wrestling with the History of a Hero:

I do not know whether Edwards purchased the 14-year-old Venus to rescue her from abuse. I do not know whether she was given care in the Edwards home far above what she could have hoped for under many other circumstances at age 14. I do not know if the boy Titus was similarly bought to rescue him from distress and was then given hope. I do not know if the Edwardses used their upper-class privileges (including the power to purchase slaves) for beneficent purposes toward at-risk black children. The scope of what we do not know is very great.

If someone says, “Piper, this is just wishful thinking,” my answer is that indeed it is wishful thinking. I do not wish for one of my heroes to be more tarnished than he already is. But perhaps it is not just wishful thinking. My wishes are not baseless, however unlikely they may seem against the backdrop of mid-eighteenth-century attitudes. All I know of the godliness that Edwards taught, and in so many ways modeled, inclines me to wish in just this way. It is the sort of dream that, if it came true, would not surprise me.

Rather than wrestling with the contradiction in Edward's life and testimony that the owning of slaves makes clear, Piper has decided (at this particular moment) to attempt to excuse/explain this flaw, leading to predictable blowback: Christian Leaders React to John Piper’s Thoughts on His ‘Hero’ Who Owned Slaves By Jessica Lea and John Piper's 'Wishful Thinking' about Jonathan Edwards and Slavery, by Chris Gehrz.

This change of tone is particularly disturbing, in part, because John Piper himself had a much more balanced and God honoring answer to the fact that Edwards owned slaves in 2013: Slavery and Jonathan Edwards.  Had he left it at that, we wouldn't be questioning his thought processes and conclusions now.  My past self doesn't always agree with my current self, but hopefully that's because I've grown in wisdom and knowledge, maybe even humility, it is hard for me to see how this could be the case regarding this particular issue and John Piper.

There is much to admire about the life and ministry of John Piper, even if one rejects his strict Complementarianism, as I do, but this late in life attempt to polish the image of Edwards is certainly troubling.  When taken together with the choice of the seminary that Piper founded to make its new president Pastor Joe Rigney, whose current crusade (along with other like minded fellows) is to declare Empathy a Sin: Have you heard the one about empathy being a sin? by Mark Wingfield at the same time that Pastor Jason Meyer resigned from Bethlehem Baptist Church, along with two other pastors.  The three pastors in question were, as noted by Christianity Today the staff's most empathetic pastors.  {This article is insightful: Bethlehem Baptist Leaders Clash Over ‘Coddling’ and ‘Cancel Culture’ A debate over “untethered empathy” underscores how departing leaders, including John Piper’s successor, approached hot-button issues like race and abuse. KATE SHELLNUTT}.  #1 Rigney vs. Empathy, #2 Meyer and other pastors resign, #3 Piper speculates that Edwards owned slaves for good reasons.  

In the end, I don't know John Piper personally, and he certainly has no idea who I am.  I've never been to Bethlehem Baptist Church in Minneapolis.  And yet, at the same time that John Piper and Joe Rigney are badmouthing empathy and disparaging the idea of feeling the pain of others {declaring it to be a SIN of all things},  John Piper also decides to look on the sunny side of Edwards' ownership of slaves.  Taken together, these two purposeful stances are an ominous sign that doesn't belong in any church of any denomination: The pain felt by the oppressed is not their problem.

For more discussion of the "Empathy is Sin" debacle:

Empathy is Not a Sin, by Warren Throckmorton

“Your Empathy Is a Sin”: A Response to Desiring God, by Rebecca Davis

Empathy is a Virtue SCOT MCKNIGHT

Sermon Video: The Parable of the Tenants: Don't Ignore God - Mark 12:1-12

In this allegorical parable, Jesus recounts the history of the Abrahamic Covenant and the Israelite people leading up to his own arrival as the Son sent to 'collect the rent' who will end up being murdered by the corrupt tenants. The meaning is straightforward and was not lost on the original audience: God's isn't messing around, repeated disobedience will be punished, and rejected blessings will be bestowed elsewhere. A fit message for any Age, and as applicable to the Church as it was to Israel.