Praying for the President

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As news broke that the President has COVID, I began seeing some conservative friends post about the need to "pray" for his speedy recovery and condemning liberals who are supposedly wishing for Trump's death. I agree we should pray for the President, but how to pray is a deeper issue. 

First, I am sure that a lot of these posts about liberals wanting Trump to die are somewhat driven by bots and algorithms because I have yet to see any of my liberal or progressive friends on social media say these things. They may critique the President's lack of precautions or see this result as a natural consequence of his actions, but I have not seen the wishes or prayers for him to die as these memes and posts would make us believe are widespread. Are there people who are hoping Trump dies? I'm sure. The comments sections anywhere on the internet are filled with both conservatives and liberals who make similar wishes of their opponents; this is not unique to a political side. For example, comments sections regarding Chrissy Teigens' miscarriage will show you conservatives and pro-lifers rejoicing in her suffering under claims of "God's judgment" and that "she deserved it." Desiring suffering and death for our enemies is a human condition, not a political one. My fear is that creating a straw man with posts that presume a majority of liberals want Trump to die from COVID is not helpful to our public discourse, when in reality many (perhaps most, including Biden) are wishing and even praying for a recovery. Bad apples are out there, but let's not create a boogeyman. 

However, when I first saw Trump supporters and evangelicals advocating for others to "pray for the President's quick recovery," there was something inside of me that initially recoiled. I've had the same reaction over the past few years whenever I see politically charged memes calling on Christians to "pray for the President" in various capacities. It's taken me a day or two to sort out why. 

After thinking about it, the reason for my apprehension was not because I believe we shouldn't pray for our President, but rather because the surrounding context makes such calls seem (even if unintentional) simplistic and shallow. 

What I mean is that, while I've seen both conservatives and liberals offer their prayers for a recovery, the strongest calls for prayers for the President's health have come from many of the same people who have consistently backed Trump and refused to criticize him or hold him accountable. Often these are the same people who feel it is their duty to frequently remind their political opponents (using 1 Timothy 2) that they should be praying for the President's success. At the same time, there was often silence about offering the same kinds of prayers for Obama, or at least with much less enthusiasm. 

This is the crucial context. When some Christians give enthusiastic support on a regular basis to a President the majority of Americans see as immoral, corrupt, and cruel, praise him as the "greatest President ever," and fail to EVER offer critiques, people begin to question the morality of your faith. As I've said before, I believe this uncritical and enthusiastic support for Trump from many evangelicals is driving the final nails into the coffin of the church's moral authority and integrity in the eyes of outsiders (and of many insiders). In that context, your calls to pray for Trump ring hollow and are heard by many as just another partisan ploy. I personally don't doubt the sincerity of my fellow believers, but without a prophetic denouncing of Trump's wrongs or equal calls for prayers for your own enemies, such words fall flat. 

Another reason for my reaction is that such calls to prayer seem simplistic and even a bit condescending. Again, given the context, someone who doesn't care for Trump or has been appalled by him over the past 5 years could easily read these posts as "If you don't pray for Trump to quickly recover and get back to his agenda then you are unChristian!" I know that is not likely the intent, but we also know that a big motivation for Trump supporters in praying for the President's recovery is so Trump's agenda or election chances are not ruined. That's simply not going to be a motivation for Trump critics. 

Indeed, if we oversimplify prayer for our leaders, I also think we do a disservice to Scripture. A holistic look a prayer in Scripture reveals a great diversity. 

At one extreme, you have the imprecatory Psalms--prayers for the downfall and destruction of one's enemies and oppressors. 

Psalm 137 reads "Happy is the one who seizes your infants and dashes them against the rocks." 

Psalm 109 says, "May his days be few; may another take his place of leadership. May his children be fatherless and his wife a widow."

Psalm 10 reads "Break the arm of the wicked and evildoer; call his wickedness to account till you find none." 

Psalm 83 prays that cruel "nobles" and "princes" would be destroyed and "become like dung on the ground." That language doesn't square well with the typical insistence on 1 Tim 2:1-2. 

A concern I have with Trump-voting evangelicals who publicly call on people to pray for Trump's recovery is that they do not consider those who feel harmed and oppressed by this President. I have spoken to and listened to many over the past 4 years who are experiencing heightened fear because of the culture of anger and racism Trump has created against people who look like them. There is little question that the President's flip-flopping on the pandemic, ignoring of scientific advice, and contradiction of his own officials and advisors has likely resulted in several thousand additional deaths that could have been prevented. Others of us are simply disgusted by his lying, cruelty, bullying, and attraction to pride and rage that have real-world consequences. 

The fact is that this President has hurt many people, and many people in this country (including millions of Christians) are longing for the day when he will be out of office. If we take on a healthy view of biblical prayer, then we will not tell people to quickly ignore those feelings of anger and despair, but rather to take them to God. Maybe the first step of healthy prayer for those who oppose the President is being brutally honest with God, even if that honesty, like the imprecatory psalms, admits that they are hoping the virus will claim his life.

 
Likewise, I have spent a lot of time recently reading through both the Psalms and the prophets. The prophets, like in many psalms, call out kings and leaders for idolatry and injustice and warn of consequences for kings who do not heed those calls. For example, in 2 Kings 1, when the wicked King Ahaziah has an accident and lies in his bed dying, he sends messengers to the prophet Elijah to ask God if he'll recover. Elijah's response (multiple times) is "you shall not leave your bed; you will surely die." Elijah offers no prayers for recovery (at least that are reported) because the king has long proven his lack of allegiance to God. 

Similarly, in countless oracles issued by nearly all of the prophets (Isaiah, Jeremiah, Habakkuk, Amos, etc.) oppressive rulers of other nations are promised downfall as a result of their actions. Perhaps the prophets prayed for wisdom for these leaders and peace for their nation first, but after years of consistent injustice and idolatry there was also an understanding in their prayers that God will deal with unrepentant sin. As citizens of God's Kingdom before any other, the US President should get the same treatment and accountability as any other world leader. 

For those of us who do not line up to support the President, we see years of unrepentant sin and idolatry. Just because he throws out phrases and causes that we evangelicals like doesn't mean the man should be emulated or even has our best interests in mind. He has famously bragged about never having repented, and I can't remember a single time in the past 4 years he has issued an apology for any of his countless scandals or sinful words (if I'm wrong I'll apologize for that assumption). 

 
Even though idols of wood and stone may not exist, Trump is no less ruled by idolatry. His idols are pride, wealth, vanity, anger, revenge, and power. He may not have an Asherah pole at his house, but I suspect he's worshipped before a stripper pole before. And these are not all just past faults; many continue daily. Those that are in the past are ones he has never repented of and sees no reason to. Individuals who are more than happy to offer praise and prayer for the President should consider the depth of frustration among the rest of us. Have empathy; put yourself in our shoes. 

Now, if you think I'm going to say after all this that we should pray for Trump's death, you'd be wrong. As I said above, we should come to prayer with an honesty about how we are feeling, and that includes space for those who hope he dies as well. However, for those of us who claim to follow Jesus, we are living on this side of the cross and resurrection. That means we also follow a King (a true "President" if you will) who calls us to "turn the other cheek," put aside anger, "love our enemies," and "pray for those who persecute us." After we've been honest with God and wrestled with our feelings, we should also strive to pray for our opponent's well-being as hard as it may be. 

 
Indeed, the call of Jesus pulls us toward embrace and empathy. This is especially true with COVID. In the past few days I’ve been reminded of the horrors of this disease. Just today, I received a call from a friend whose father was rushed to the hospital in an ambulance because of his oxygen levels due to COVID. I also saw on Facebook today that a community member I knew just passed away from the disease. As I consider the frightening prospect of a diagnosis for families and the pain of loss thousands have already experienced, I lean on these stories to gain empathy for our flawed President whose own family is likely experiencing their own fears and concerns. 

But one final note is also important (Thanks to Chris Dodson for your recent Facebook post that helped me put my thoughts together here). Throughout Scripture there is also a refrain in prayers and songs asking God to "reverse" the world. Kings and oppressive powers should be brought low, and the humble should be raised up. 

You see is in Miriam's and Moses' Song of the Sea (Exo 15): "In the greatness of Your majesty You threw down those who opposed You. You unleashed Your burning anger; it consumed them like stubble....But You will bring your people in and plant them on the mountain of your inheritance." 

You see it in the Beatitudes, especially in Luke's version (Luke 6):
“Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh....
“But woe to you who are rich, for you have already received your comfort. But Woe to you who are well fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep. Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets."

You see it in Mary's Magnificat (Luke 1): 

"He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty." 

All of these Scriptural pleadings for the mighty to fall are not simply vindictive wishes, but, especially on this side of the cross, they should also carry a hope of justice for the hurting and redemption for the proud and mighty. Like Moses pleading with Pharaoh to soften his heart and avoid destruction, we should hope that the downfall of our own opponents and those who act immorally and unjustly should lead to humility. Adversity and downfall should open their eyes to their complicity in pain and help them see God for the first time. 

Two nights ago I read the story of Manasseh, one of the final evil kings of Judah. He completely reversed the spiritual reforms of his father, Hezekiah, and brought the nation back into idolatry and injustice. And after God spoke to him through prophets calling him to repent, he refused and God allowed the king of Assyria to attack Jerusalem and to capture Manasseh, dragging him away with "hooks" and chains. 

However, there is a part of Manasseh's story I had forgotten about until reading it again. In 2 Chronicles 33:10-16 it details how, while in captivity, Manasseh "humbled himself greatly before the God of his fathers." God then allowed the humbled king to return to Jerusalem, at which point "Manasseh knew that the LORD was God." And it seems to have stuck. In the final years of his reign, Manasseh removed the idols from his house, destroyed false altars, and began offering sacrifices to the true God once again. 

The story of Manasseh illustrates how I think those of us who cannot abide Trump should pray. Yes, we should pray for a recovery because Donald Trump is also made in the image of God, even as marred as that image may be. As such, his life is also precious in God's eyes. However, we also cannot turn a blind eye to his idolatries, lies, pride, vanity, cruelty, lusts, greed, anger, and words and policies that continue to oppress our neighbors. So, I also pray that this sickness would bring him low, that it would humble him. 

Because if when you say "Pray for the President's recovery," you mean "pray he recovers so things can get back to normal," I want no part of those prayers. I, and a majority of Americans, are sick of his behavior and lack of integrity. Christians like myself are frustrated with his immorality and amazed by our fellow evangelicals who seem to excuse and give passes for it. We don’t want a return to “normal” Trump. Something has got to give. 

I have prayed for years that Trump would show maturity, wisdom, prudence, and peace. I have prayed he would stand up for all vulnerable people in this country, not just the unborn ones when it’s politically convenient. It has not happened. And in the face of no behavior change, no repentance, and no signs of changing course, the only thing I have left is that God would do something drastic in his life to open his eyes. I pray he would be humbled like Manasseh so that he knows God is King. I pray that in the middle of distress and suffering that he would learn the empathy for his fellow Americans he has often seemed to ignore. I pray that being brought low by a virus which does not care whether you are rich or poor, powerful or weak, conservative or liberal, would teach him humility, patience, gratitude, and compassion. 

Now, if you want to simply pray for the President to recover quickly, that is fine, and you should pray as your conscience and the Holy Spirit leads. But realize that many of your fellow Christians already find it difficult to pray for this man and are struggling for the right way to pray for him. So don't guilt them for not praying your way or be offended when they don't pray exactly like you. 

Yes, pray for the President at this time, but don't expect the prayers of others to match yours. Don't reduce prayer to a political spectacle or weapon. My allegiance is to another King, and the prayers of that Kingdom are deeper than most of us tend to imagine.

 

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Quarantine and Lent

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The word "quarantine" has been thrown around quite a bit in recent weeks as the novel Coronavirus has continued to spread across the globe. Here in Missouri, we topped 1,000 confirmed cases in the past 24 hours, and it seems the worst is still coming. In the face of this pandemic, the public is being advised to self-isolate and those who potentially have been exposed to the virus are being placed in "quarantine."

I came across some interesting articles earlier this week about the history of the word "quarantine." Although versions of the quarantine concept have been practiced throughout human history for a variety of reasons, the word itself seems to have originated in 14th century Italy. In the mid-1300's, another pandemic, the bubonic plague, was sweeping across Europe. Around 1377, the Venetian-controlled port of Ragusa implemented a policy of trentino, a 30-day waiting period for ships coming from areas affected by the plague. Over the next few years, this waiting period was extended to 40 days, thus becoming a quaratino. This Italian word for "about 40" is the basis for our English word of "quarantine."

No one is entirely sure why the waiting period was shifted from 30 to 40 days, but most scholars suspect it was related to religious reasons and the deep symbolism within Judaism and Christianity for the number 40. Indeed, it was not uncommon to find the number 40 used in other medical practices of the time. For example, mothers were often required to rest for "40 days" after giving birth to a child.

In the Bible, the number 40 carries significance and can be found in numerous stories. Noah rides out the flood for 40 days and nights. Moses intercedes with God for forty days after Israel makes the Golden calf. The people of Israel wander in the wilderness for 40 years. Saul’s Army cowers one fear for 40 days before Goliath until David arrives. Elijah lives off divinely provides food for 40 days as he fights depression while on the run from Jezebel. Ezekiel lays on his side for 40 days to symbolically bear Israel's sin. Jesus is fasts and is tempted by Satan in the desert for 40 days.

Now, what's interesting about the number 40 in Scripture is that it almost always seems to represent a time of isolation and testing. Look at the settings of these stories. A cataclysmic flood that destroys nearly all of humanity. Several stories of tempting in the desert. A prophet proclaiming the destruction of Jerusalem.

These were not happy times. They were times of temptation and failure. They were times of destruction and death. They were times of waiting, wondering if hope could be found. They were lonely times.

Incidentally, those of us who pay attention to the liturgical calendar know that we Christians also find ourselves embedded within another period of 40--Lent. For those who are less familiar with the lectionary or liturgical calendar, Lent is the 40-day season (minus Sundays) that begins with Ash Wednesday and culminates with Holy Week (Palm Sunday, Maundy Thursday, Good Friday, and Easter Sunday). Whereas Easter is the supreme day of rejoicing for Christians--a celebration of resurrection--Lent is a period of solemn reflection and lament.

During Lent, we take an honest look at our lives and our world and come face to face with their ugliness. We confront our own sins and attempt to grasp their full weight. We look toward the needy in our communities and dedicate ourselves to addresses the brokenness in our world. And ultimate, we stare into our own mortality and remind ourselves that death comes for us all.

This year, Lent began on February 26 (Ash Wednesday). Coincidentally, this was the exact same say that US officials announced the first confirmed case of community spread of the Coronavirus in the United States, a benchmark that moved us into the current crisis. And in the 30 days that followed, our news feeds have been consumed with nothing else and this tiny, invisible threat has completely and devastatingly turned our world upside-down.

The irony of this does not escape me. Literally as soon as those of us in Ash Wednesday services received the ashes on our foreheads with the charge to "Remember that you are dust, and to the dust you shall return," our nation was seized by fear of a virus that has been killing thousands worldwide. The message of Lent that we are mortal and are not truly in control could never be more clear.

And so, as I sit here, all of these threads begin weaving themselves together. A severe pandemic centuries ago created the concept of quarantine with a connection the the Biblical number of 40. Christians today are travelling through our own period of 40 days. In the midst of those 40 days another pandemic attacks us pushing us back into quarantine. It all comes full circle.

But this is why I appreciate the liturgical calendar. It gives me a framework of meaning and always seems timely--inspired by the Spirit if you will. At the moment, the world does not know how to respond. The ugliness of a period of testing, as all biblical periods of 40 were, is that they expose the darker sides of ourselves. We have seen fear and panic consume people because they feel a lack of control. In order to try regaining control, people have also resorted to hoarding and greed. Gun sales have also surged, not because a bullet can stop a virus, but because people are preparing for a fight or are willing to kill others who might threaten their property. The worst sides of humanity can come out in times like this.

Then there are also feelings of hopelessness and desperation. As a result of social distancing, everyone (both introvert and extrovert) are realizing just how important community is and how painful it can be to live with it. Couples are getting married without their families present. Mothers are giving birth without their husbands at their sides. Children are unable to visit their aging parents. Churches are unable to gather in person. School children are unable to see their friends. And stay-at-home parents are feeling depression settling in as their are locked inside their homes without adult interaction.

But the message of Lent also speaks most powerfully in times like this. Lent reminds us that grief and lament are ok in the sight of loss. The New Testament text in the lectionary for this past Sunday was about Jesus raising up Lazarus from the dead. Yet in that passage comes the shortest verse in Scripture--"Jesus wept." It is a reminder that even God Himself cries and grieves about the pain of this life.

Lent reminds us that the isolation and depression many of us temporarily face because of the virus is also the daily reality for so many of our neighbors. While we may be able to go back to work and our normal lives with friends, co-workers, and family in a few weeks or months, countless Americans do not have that luxury. There are senior citizens stuck in nursing homes with no one to visit them. There are adults and children who struggle with depression as a normal part of life. There are women who live in abusive relationships who have been isolated from every loved one by their abuser and for whom every day feels like a prison. As we experience similar emotions as them in this time of self-imposed isolation, we find solidarity with them and are hopefully motivated to live our lives in compassion towards those who see no end in sight.

And finally, Lent reminds us that we are not in control. That is the American myth. We crave control and can even do a decent job most days of creating some facade of it. But in the end, crises like this one rip back the curtain and expose our complete lac of control. But if we are paying attention to the message of Lent, we would not be so blindsided by this reality because we would know that it was a mirage all along. No matter how hard we try, the wilderness will always come. No matter how much we pull up our bootstraps, sometimes the whole rug of the economy gets pulled out from under us and knocks us down anyways. No matter how much we exercise, eat healthily, or medicate, death will always come for us. And sometimes, as some are finding out now, death comes much earlier than we might hope.

But the hope of Lent is that we need to let go of control in order to find a greater treasure. In the words of Jesus, those who lose their lives for His sake will find life. Those who grieve will be comforted. Those who lowly are those who are blessed. It's backwards. It's painful. But at moments like this, it's what we need.

So may our quarantine (both of the virus and of Lent) be a time of reflection of what truly matters in life and thus become a transforming period leading us into the resurrection of Easter.

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