Dream, Develop, Deploy
Introduction
I use the three words in the title to interpret the three stages in the study process in this program, namely Discover, Design, and Deliver. I also interpreted my encounter with the reading books for this week’s assignment using the three words in the title that I gave above. The thoughts in the three of these two authors challenge us as Christian leaders to dare to dream, develop, and apply them in our leadership. The brilliant thoughts in this week’s books remind us of the importance of the meaning of equality, justice, and truth.
I will discuss each book in sequence to identify valuable findings related to the role of Christian leadership.
- Dreaming in Black and White (Fuller)
I believe that differences and diversity are God’s design and gifts that we need to accept and be grateful for wholeheartedly. Differences and diversity are weaknesses and disgraces, but rather a strength and identity inherent in human nature. God, who designed and created this life, also has “diversity” in Himself, which we find in His Trinity, Tres Personae, and Una Substantia (Three Persons, One Essence). Therefore, the primary key in Fuller’s thinking in this book is “unity” and “agave.” Fuller had a big dream about realizing true unity between black and white people, or unity in the diversity of colors. He writes, “I would like to arrive one day at the place where I could dream only in color a dream that focuses on every nation, tongue, and tribe gathering in unity to fulfill God’s hope for humanity in the world.”[1] True unity can occur when all parties reach the level of loving sincerely, putting the interests of others first, and being willing to sacrifice for each other. Fuller emphasized that agape is essential to realize unity in diversity. He writes, “Agape makes both the giver and the recipient better. It sacrifices itself for the benefit of others. It rejoices in other’s victories and laments over their loss. It requires nothing in return for its great sacrifices, and, when it receives, it creates pathways to unity and the common good. Agape is the force that makes reconciliation possible.”[2]
Questions for the author:
- The author lives and works in a predominantly Christian context. How can the concept of true unity be applied in a much more diverse context, not only about race but also diverse religions?
- What are the author’s most significant challenges in realizing this noble dream?
- High Ceilings (Fuller)
The issue of women’s leadership for specific groups may have been discussed. However, for many other groups or communities, including several Christian groups, women’s leadership is still a problem. When I attended the Global Institute of Theology program held by the World Communion of Reformed Churches in Germany in 2017, I was stunned when I heard information from my colleagues from certain countries that still do not allow women to be ordained as pastors. In the context of Indonesia, where the majority of the people live a patriarchal culture, women’s leadership has been given a more open space. In my denomination, the number of women ordained as pastors is already the same as men, and the tendency is to increase in the future.
In my opinion, Fuller’s writing increasingly emphasizes the nature of humans, men and women, as images of God who are created equally, not hierarchically and subordinately. However, I have specific objections to Fuller’s theological views on marriage, which still position men and women hierarchically. However, the pivotal thesis in this book is essential for the church and Christianity to pay attention to. Fuller insists, “With NO incontrovertible proof that women MAY NOT be utilized in spiritual leadership, I choose to defend the case that they MAY.”[3]
Questions for the writer:
- How does the kind of Christian family education you describe affect the instilling of gender equality and equal leadership opportunities and chances for men and women?
- Do you still find in the context of American Christianity where gender inequality still exists? If so, why is that? Moreover, how do we address it?
- God’s Politic (Wallis)
Wallis warns of the tendency to use religion (including Christianity) in practical politics, which has led to the formation of a view that religion and God are partisans of one group or another. Wallis writes, “In particular, an enormous public misrepresentation of Christianity has taken place. And because of an almost uniform media misperception, many people around the world now think Christian faith stands for political commitments that are almost the opposite of its true meaning.”[4]
I find similarities in the political phenomena between America and Indonesia. In my opinion, when religion is used as a “vehicle” for practical politics by some politicians, it will drag down the sacred meaning contained in religious teachings and holy books, even the existence of God himself. Wallis asserts, “God is not partisan; God is not a Republican or a Democrat. When either party tries to politicize God, or co-opt religious communities for their political agendas, they make a terrible mistake.”[5] Wallis in this book intends to return religion influences concerning politics to its true meaning and position. Wallis insists, “The best contribution of religion is precisely not to be ideologically predictable nor loyally partisan. Both parties, and the nation, must let the prophetic voice of religion be heard.”[6] Wallis also wants to reaffirm that religion has the task of conveying a prophetic voice over politics. He writes, “God’s politics reminds us of the people our politics always neglects—the poor, the vulnerable, the left behind. God’s politics challenges narrow national, ethnic, economic, or cultural self-interest, reminding us of a much wider world and the creative human diversity of all those made in the image of the creator. God’s politics reminds us of the creation itself, a rich environment in which we are to be good stewards, not mere users, consumers, and exploiters. And God’s politics pleads with us to resolve the inevitable conflicts among us, as much as is possible, without the terrible cost and consequences of war.”[7] For me, Wallis’s thought rebukes both the left and right groups so that they understand God’s politics correctly.
Questions for the writer:
- Are there any examples of countries that have implemented God’s politics effectively?
- How do you fight for the idealism of God’s politics in practical politics that exploits or discards religion?
Conclusion
Through the three books above, I learned that Christian leadership needs to care and fight to practice and fight for the values of equality, justice, and truth as a response to God’s prophetic duties and responsibilities. Everyone is the image of God, regardless of race, religion, economic and educational background, and social status. Every person can find God’s face present in themselves and life. Therefore, there is no reason whatsoever that justifies a Christian leader to think and act racistly and belittle or even oppress others. We must put it in our dreams, develop it in our ministry and struggle, and then deploy it in our leadership.
[1] Brett Fuller, Dreaming in Black and White (n.p.: BookBaby, 2021), 8.
[2] Fuller, Dreaming, 157-158.
[3] Brett E. Fuller, High Ceilings: Women in Leadership (n.p.: Bookbaby, 2021), 41.
[4] Jim Wallis, God’s Politics: Why the Right Gets It Wrong and the Left Doesn’t Get It (San Francisco: HarperSanFrancisco, 2006), 3.
[5] Wallis, God’s Politics, xiv.
[6] Wallis, God’s Politics.
[7] Wallis, God’s Politics, xv.
About the Author
Dinka Utomo
Dinka Nehemia Utomo is an ordained pastor of the Protestant Church in the Western part of Indonesia (Gereja Protestan di Indonesia bagian Barat or GPIB). He has served for more than 15 years. The first five years of his ministry were in the remote area of East Kalimantan, including people from the indigenous Dayak tribe in the small villages in the middle of the forest, frequently reached using small boats down the river. For more than 15 years, Dinka has served several GPIB congregations in several cities in Indonesia. He has always had a passion for equipping Christian families, teaching and guiding them to build equal relations between husband and wife, maintaining commitment, love, and loyalty, creating a healthy and constructive Christian family atmosphere, and rejecting all forms of violence and sexual violence. Dinka's beloved wife, Verra, is also a GPIB pastor. They have two blessed children. Dinka and his wife and children love to spend quality family time, such as lunch or dinner, and vacation to exotic places.7 responses to “Dream, Develop, Deploy”
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Hi, Dinka,
“Dream, Develop, Deploy.” – I like your choice of words to summarize each book. I am very much looking forward to hearing how each author will respond to the questions that have been posed in all these posts.
However, I am reminded that you have a very different context as you view our American politics from across the globe. What would you say to American church as a pastor watching from afar and through a different lens?
Looking forward to seeing you on Tuesday morning.
Hi Esther.
Thank you for your response and questions. Your questions are fascinating, and I had not thought of them before. My answer to your questions is similar to Wallis’ view of God’s politics. The emphasis that I want to add is for the churches in America to have the courage to speak prophetically into the world of politics so that politics remains for the good of all. Also, don’t forget to always bring the government, the election process, and the candidates into your prayers so that everything runs under the control and power of God alone.
I look forward to seeing you on Tuesday. Blessings.
Hi Dinka,
I’m looking forward to you questions on marriage and equality, I am curious how your culture would take and understand Fuller’s book High Ceilings.
Hi Jana!
Thank you for questioning.
Indonesian society culture still tends to be patriarchal, not only sociologically but also in religious life, including Christianity.
However, voices, efforts, and advocacy for gender equality have also begun to be fought for and have shown quite encouraging results. For example, the number of women holding high positions in government has also started to increase. Our country also once had a female president (although at that time, she rose from the position of vice president to replace our president, who the House of Representatives ousted).
In Christianity, from theological schools to church synods, gender equality has also been well accepted, especially in our denomination. However, there are still some groups in Christianity that still uphold a patriarchal culture.
Research in my NPO project deconstructs the hegemony of patriarchy in the family. It proposes equality in marriage relations that place husband and wife equally subject to the leadership of Christ.
Dinka, the quesiton you ask about whether there are nations that have effectively implemented “God’s politics” is really good. I liked the ideas in the book, but are they possible or have they been proven? Thanks for making me think. See you in a couple of days. Safe travel.
Thank you Dinka for your well written post. How does your country demonstrate “God’s politics” correctly. Since you are flying in the air right now, no need to respond. See ya soon.
Hey Dinka,
Great summaries of the main ideas of the book and excellent questions.
I especially liked these two questions:
1. Are there any examples of countries that have implemented God’s politics effectively?
2. How do you fight for the idealism of God’s politics in practical politics that exploits or discards religion?
I hope that you have an opportunity to ask them. I am looking forward to seeing you soon.