Of monuments and unmarked graves: Is it right to commemorate those responsible for the residential school system while ignoring its victims?

There have been many calls over the past years to either remove statues/honours or preserve them. Most recently in Canada these include people connected to the Indian Residential School System, including statues of Sir John A. MacDonald, the university named after Egerton Ryerson, and the honorary degree given to Bishop John O’Grady by the University of British Columbia. Those on social media who oppose removing memorials see them as a part of history that shouldn’t be changed.

How can we navigate issues like this? One good place to start is by understanding the difference between the Past and History — and no, they aren’t the same thing.

The events of the Past are unchangeable. The past rolls on continuously and inexorably. But there is no DVR or VHS for the past. The only thing that can be changed is the future. As Jose Rizal said, “Ang hindi marunong lumingon sa pinangalingan ay hindi makakarating sa paroroonan.” [“Whoever doesn’t know how to look to where they came from will not arrive where they are going.”]

History, on the other hand, is different from the Past. History is the interpretation of the events of the past. Because it is interpretation it is subject to change and reassessment.

Now let’s apply these ideas to statues. Is a statue the past or is it history? It’s history because it is the commemoration of a person deemed significant in the past. As Charlottetown, PEI, Coun. Greg Rivard says, “I don’t think removing a statue erases any history. A statue is symbolic of something, and I don’t think right now that the statue is symbolic of the right things.”

What about a grave? Is a grave the past or is it history? Graves are the past. This is because in most cases, actual people are buried in a grave. There are of course many types of grave. There are marked graves, complete with gravestone and epitaph. There are commemorative graves — for example the Tomb of the Unknown Soldier — where the person buried within is unknown but is representative all those who died for their countries but remain unidentified. Then there are mass graves or unmarked graves. Mass graves generally hold the bodies of those who have died in a tragedy.

Now what about when the victims of those memorialised and commemorated with statues are buried in unmarked graves? In May 2021, the unmarked graves of 215 First Nations children, whose deaths were undocumented, were discovered on the grounds of a former Residential School in Kamloops, BC. It doesn’t seem right to continue to commemorate or memorialise those responsible for the residential school system when these children have been abandoned and forgotten does it?

But it is one thing for this to be socially reprehensible. We also need to ask what the Bible says about stuff like this. I can think of two ideas in the Bible that apply here.

The Bible has a high regard for children:

Psalm 127:3 says, “Children are an inheritance from the Lord. They are a reward from him.”

Jesus had a high regard for children, even when society seemingly didn’t. We see this a couple of times, including Mark 10:13-16 that says, “Some people brought little children to Jesus to have him hold them. But the disciples told the people not to do that. When Jesus saw this, he became irritated. He told them, “Don’t stop the children from coming to me. Children like these are part of God’s kingdom. I can guarantee this truth: Whoever doesn’t receive God’s kingdom as a little child receives it will never enter it.” Jesus put his arms around the children and blessed them by placing his hands on them.”

Matthew 18:2-5 says, “I can guarantee this truth: Unless you change and become like little children, you will never enter the kingdom of heaven. Whoever becomes like this little child is the greatest in the kingdom of heaven. And whoever welcomes a child like this in my name welcomes me.”

Caring for widows, orphans, and foreigners is important to God:

James 1:27 says, “Pure, unstained religion, according to God our Father, is to take care of orphans and widows when they suffer and to remain uncorrupted by this world.”

The Bible even has harsh words for those who don’t treat children appropriately:

“These little ones believe in me. It would be best for the person who causes one of them to lose faith to be drowned in the sea with a large stone hung around his neck” (Matthew 18:6).

A millstone around the neck certainly isn’t commemoration is it?

Feedback is always welcome!

Image by NeONBRAND on Unsplash.

What should be my place in the church’s pecking order?

My wife and I have spent the past week on a farm and one incident reminded me of the common saying, “Pecking order.” There were a bunch of eggs in the incubator waiting to be hatched and our arrival at the farm was the due date. One by one the little chicks pecked their way out of their shells and began the next phase of their lives. Which is when we noticed an interesting occurrence. Those chicks who hatched first began to peck at the chicks born later. This is the famous pecking order that determines who gets to peck whom?

It’s the most basic form of relationship and while I can’t begin to try to understand the way a chick’s mind works it does illustrate the way some relationships are oriented around power and domination.

Sometimes the same thing happens when people come to faith. Those who come to faith first set the rules for the next who come to faith. There are countless examples in the Bible, perhaps the most famous being the Pharisees and the prodigal son’s older brother.

Acts 15 is a great example of how the pecking order was challenged and a new way of relationship was hatched. Apparently some of the early Jesus followers decided that non-Jews also needed Jesus and so they began to proclaim Jesus to others. The first stage was Peter’s encounter with Cornelius, who was a Jewish proselyte. Others, however, went further and began to talk about Jesus with people with an entirely different worldview. This of course created turmoil in the early church as people accused both Peter and these other Jesus followers — now called “Christians” — of violating God’s laws.

Peter’s rebuttal is simple: The same Holy Spirit that guides us also guides these new Jesus followers.

The result was the order issued by the early church leaders that is recorded in Acts 15 that outlines how these new Jesus followers could be folded into the church.

This was a reversal of the pecking order concept where the old timers get to set the rules. Now the newcomers could create their own rules. In fact, it was the very rules themselves that lost their ability to shape culture. Rather, the Holy Spirit would somehow intervene in the lives of these others and help them to reshape their own cultures for Jesus.

Jesus says, “Be the one who gets pecked. It’s ok to be pecked because I have been pecked, too.”

So what other pecking orders exist within the church? What does the Bible have to say about these pecking orders?

Intergenerational pecking orders. But Jesus said in Matthew 19, “Don’t stop children from coming to me!” and also a few verses earlier in Matthew 18, “I can guarantee this truth: Unless you change and become like little children, you will never enter the kingdom of heaven. Whoever becomes like this little child is the greatest in the kingdom of heaven. And whoever welcomes a child like this in my name welcomes me.” What does this mean? Sometimes people whose faith is fresher have a better approach to faith.

Favourite Bible Translation pecking orders. It is interesting that most of these debates are about English translations of the Bible, even though English is not one of the original languages. It doesn’t make sense if we are happy accepting other language translations but are only happy with one English one. What is important is that God says in Isaiah 55, “My word … will not come back to me without results.” What does this mean? God’s word works.

Favourite preacher pecking orders. Paul in 1 Corinthians 3 — “some of you say, ‘I follow Paul’ and others say, ‘I follow Apollos,'” — talks about the teamwork involved in church ministry. What does this mean? Be a team player when it comes to church. Listen to a variety of voices. Engage in conversations rather than monologues.

Theological pecking orders. People love to fight about theology. I can remember to this day some of the theological arguments that I had more than 30 years ago — and I loved debating because I knew that I was right! That is the problem with theological debates because the goal is to find out who is right and who is wrong. The bible advises us to “work out your salvation with fear and trembling” (Philippians 2:12). What does this mean? Be prepared for the reality that you may not always be right!

Hermeneutical pecking orders. Hermeneutics is the study of interpretation and for many years one hermeneutical system has reigned supreme: the grammatical-historical method. The problem is that this isn’t necessarily the default hermeneutical system used either in the Bible (eg. take a look at how Peter interprets scripture in at the end of 1 Peter 3) nor in various parts of the world. What does this mean? Sometimes other people know how to make sense of things too. It’s best to dialogue with them rather than condemn them.

Where is your place in the pecking order? How can I embrace being pecked rather than pecking others?

Note: A few days later I happened to see all the chicks huddled together because it was cold. I guess a common problem is more important than pecking each other! Is that why persecution sometimes makes the church stronger?

How can we move our way towards a lamb-like government rather than a wild-animal one?

“In my visions at night I, Daniel, saw the four winds of heaven stirring up the Mediterranean Sea. Four large animals, each one different from the others, came out of the sea.”

Daniel‬ ‭7:2-3‬ ‭God’s Word‬‬

Sometimes we are disappointed with the political leaders we have trusted. We suddenly discover that they don’t entirely embody the values we thought they did. People lauded Justin Trudeau when he first got elected Prime Minister of Canada but then the SNC-Lavalin affair, Aga Khan, and WE charity scandals came out and we realised that he was not all that different from other politicians. Or take the the whole Democrat-Republican divide in the USA. Regardless of where a party is on the political spectrum there are still a variety of issues that face leaders of all stripes that are more nationalistic rather than political, ala this tweet by Mark Charles:

I have been reflecting on a video I saw a few weeks ago from the Bible Project on Daniel. We just finished a study in Daniel where there is a series of visions that feature animals. Some animals have small horns and others large horns, representing presumably their varying levels of animal nature. These themes continue on in Revelation as well. One idea they had that has stuck with me until today is that governments tend to be animals and the only way that these beastly governments are defeated is by the “lamb who was slain.” Note that the difference between “wild animal” and “lamb” is significant.

It got me thinking about the “mark of the animal” and I wondered if having the mark on your forehead and right hand is in essence having faith in government as gospel rather than Jesus as gospel? The gospel genre in the Bible is, after all, a political genre developed by the Roman Emperors to show how great they were. Ratzinger, in his Jesus of Nazareth, pgs. 46-47, has this to say about “gospel:”

“This term figures in the vocabulary of the Roman emperors, who understood themselves as lords, saviors, & redeemers of the world…. The idea was that what comes from the emperor is a saving message … a changing of the world for the better.

“When the Evangelists adopt this word … what they mean to tell us is this: What the emperors, who pretend to be gods, illegitimately claim, really occurs here – a message endowed with plenary authority, a message that is not just talk but reality…. the Gospel is not just informative speech, but performative speech – not just the imparting of information, but action, efficacious power that enters into the world to save & transform.

“Mark speaks of the ‘Gospel of God,’ the point being that it is not the emperors who can save the world, but God. And it is here that God’s word, which is at once word & deed, appears; it is here that what the emperors merely assert, but cannot actually perform, truly takes place. For here it is the real Lord of the world – the Living God – who goes into action.

“The core of the Gospel is this: The Kingdom of God is at hand.”

This is why Mark begins his account of Jesus’ life with “the gospel of Jesus Christ, the son of God.” Another place we see this is in Mark’s account of Jesus temptation in the wilderness:

“At once the Spirit brought him into the desert, where he was tempted by Satan for 40 days. He was there with the wild animals, and the angels took care of him.”

Mark 1:12-13 God’s Word

If Pope Benedict is right and Mark chose to call his account a “gospel” based upon the political meaning of the word, then it is not unreasonable for him to use the terms “animals” in the context of Jesus’ temptation.

If the gospel is performative and not just informative, how can I daily perform Jesus as gospel in a world where most place their trust in wild animals?

If the gospel is performative and not just informative, how can I daily perform Jesus as gospel in a world where most place their trust in wild animals?

A good start in performing the gospel is to focus on four areas: Kerygma, Koinonia, Diakonia, and Marturia. In other words, we should focus on proclaiming Jesus as Lord of the Universe, on developing the values of Jesus’ Kingdom, on serving God & serving others, and on bearing witness to the Truth.

A good start in performing the gospel is to focus on on proclaiming Jesus as Lord of the Universe, on developing the values of Jesus’ Kingdom, on serving God & serving others, and on bearing witness to the Truth.

Only then will our desire for the wild become a love for the Lamb.

Image from https://unsplash.com/@quinten149

“Kenosis” is a theologically charged word that is loaded with hidden meaning … for me.

Kenosis is a theologically charged word that is loaded with hidden meaning. It appears in Philippians 2 and is used to describe the way in which Jesus humbled himself. It says he “emptied himself ….” Of course the question is always put from the perspective of Jesus: of what did he empty himself? I don’t know how many discussions that I have had related to understand this concept of “emptying.”

Today I had an insight. The context of the passage is not focused on defining for us exactly what it was that Christ emptied himself of. The context is actually a question: Of what will you empty yourself?

What is your understanding of kenosis? What needs emptying in your life?

Pondering Matthew 5:42. Is Jesus serious?

Pondering Matthew 5:42. Is Jesus serious about this? Do you have any thoughts?

I mean it’s not like I disagree with Jesus or anything but this verse tells me something that I not only don’t really want to do but even conventional wisdom tells me is wrong. Here is the verse according the the God’s Word translation:

“Give to everyone who asks you for something. Don’t turn anyone away who wants to borrow something from you.”

Here are a few thoughts:

1. If I did this I would have a lineup outside my door (literally).

2. What about the money I need for my own needs or even better for my family’s needs? Is Jesus telling me to give my money away when asked and then to ask others when I need money?

3. How inclusive is the list? Is it just money or does it apply to other things like my car, my house, my office, my tools, etc.? Is there a line that needs to be drawn or is it always “all in”?

4. What about the whole “give a man a fish and you’ll feed him for a day; teach him to fish and you’ll feed him for a lifetime” thing? Is that just a cute way of getting out of my responsibility?

I guess I can take the typical discipleship talk of denying myself and taking up my cross and following him daily but that is still pretty abstract. When it comes to my wallet, that is pretty real.

What has this verse meant for you? Do you even include it as part of your becoming more like Christ?

The Church, the World, and the Kingdom of God

My favourite theological motif is derived from the story of the Loving Father (also known as the Parable of the Prodigal Son). It is in fact a story about the world, which is synonymous with the family of God. The story is about a Father with two sons. One son wanders off in search of his own joy in life (but ends up realizing that true joy only lies in his father’s household). The other stays at home and faithfully works for his father (but ends up developing a non-loving attitude toward his sibling). The father is very interested in both the return of his “lost” son, as well as the proper attitude of this other son.

This is a picture of God and his relationship with the world. Some people of the world have wandered off in search for joy. Many return to God. Others are safe in the church but sometimes end up having a dim view of those who are not yet there.

It reminds me of something I read from David Fitch over at Reclaiming the Mission. He made a statement about in March 2010 that has stuck in my head. Here it is:

“There is no dividing line between the church & the world. The church may precede the world today, yet it is only living today what the world itself is ultimately called to in the future. The church in essence bleeds into the world ever calling it to its true destiny. As a foretaste of the renewal of all creation, the church cannot be discontinuous with creation. It cannot be discontinuous with the world because the church is in the process of becoming that very world renewed in Christ. Neither can it merely blend into the world for then all Mission & renewal is lost. Its presence will be in, among & for the world even as it will be distinct from the world. This is what it means to take on the incarnational nature of Christ. It is this very incarnational nature that requires the church to be a discerning community which at times both refuses conformity with the world while at other times joining in (with what God is already at work doing).”

This resonates a lot with me because it is where I see the church’s role in the world right now. We can’t transform something if we are not involved in it. Note that the very concept of transformation implies that there is not a wholesale accommodation to the world, just a participation in what God is doing to enact that transformation.

I just have a nagging question: What is the relationship between the church and the Kingdom of God? David points out that the church is a “foretaste of the renewal of all creation.” But if it is a “foretaste,” it can’t be the final product. In the following sentence we read, “the church is in the process of becoming that very world renewed in Christ.” Is it the church that is becoming the world renewed in Christ or is the renewed world the kingdom spoken of in Revelation 11:15 – “The kingdom of the world has become the Kingdom of our Lord and of his Messiah, and he will rule as king forever and ever.”

I guess what it comes down to is this: Is it ok for me to work at building the church or should I instead work at building the kingdom? Or is to do one to do the other as well?

If Powerlessness Means No Power How Can I Lead My Church?

“You know, Mike. The hardest one of the 4 for me is Powerlessness. As Pastors we need to guide our churches. Without our power, people will not move and the church will not grow. So there needs to be a balance.” Phil was wrestling with one of Michael Frost’s Four Ps of Incarnational Mission. As a churchplanter among middle-class Filipinos, he is concerned about the future of his church and the best way to minister to this group.

Phil was a part of SEATS latest School of Ministry class. In an effort to return to the roots of our movement we have been revisiting the Gospels under the guise of a hermeneutics class. Called “Understanding Jesus: Mark.” I thought it might be interesting to combine Frost’s understanding of Incarnation and Incarnational Mission with the stories we see in Mark. Here is a brief summary of each of the four:

Presence – Do what Jesus would have been doing, if he were here.

Proximity – Identify with those to whom we are ministering, much in the way Jesus identified with nearly everyone to whom he ministered.

Powerlessness – giving up our position of power – be it money, position, education, or whatever – and depend upon God for the things we need in ministry. Rather than trusting in my own power, I trust in God’s.

Proclamation – it is all worthless if we never get around to discussing and presenting Jesus as the good news.

Granted these summaries may not accurately reflect Frost’s concepts since they are my summaries but they did form the basis for our discussion in class.

Of course, like Phil, we are all ok with 3 of the 4. We are happy to see that we represent God’s presence in the world, that we drawn near to others just as he drew near to us, and that ultimately, without the good news being proclaimed, there is no value to our mission. But when we get to that pesky #3 – Powerlessness – something seems to hold us back. We begin asking questions like Phil: How do we balance leadership with servanthood? Am I just supposed to sit back and let my church fail? To sit back and let people just do what they want?

The key to all of this is to remember that in Powerlessness we are imitating Jesus. Perhaps the Trinity had a similar discussion “before the foundation of the earth” where they debated the nature of the Incarnation. Perhaps they thought about all the positives and negatives as they discussed the plan. Certainly God’s concerns are bigger than ours. If I am concerned about my church and its growth, God is concerned with the universe and its growth. But yet, when all is said and done, God chose to use powerlessness as a key part of how he presented his love and salvation to us.

Another key is to remember that it is not really Powerlessness that is being spoken of but rather a dependence upon power that is not our own. Jesus is constantly speaking of how he is the one who depends upon the Father for certain things. We also read how it was the Holy Spirit who filled him and enabled him to do his marvelous acts. When we embrace powerlessness, we set aside our own resources, powers, abilities, etc and embrace humility and dependence upon God in it all.

I thought of a few points that might help us focus on the key concepts that relate to Powerlessness:

1. So does the ‘Pastor’ have to be the best at everything? If we believe this, we will never be able to embrace powerlessness since we will need that power to keep up the hectic pressure and pace we need to set for ourselves.

2. Does the church depend upon the ‘Pastor’ for its existence? Obviously we need to answer “No.” It is Christ upon whom we depend for our existence as a church. As such, maybe we need to let go a little bit and see where God is leading. (See #1, above).

3. How do our gifts play into this concept of powerlessness? The fact that the Spirit manifests himself through gifts he gives to each Christian as he sees fit means that one person can’t carry the whole load. We need to give up our idea of the pastor as the key figure in the church, as the one with whom the church lives or dies and embrace the fact that each part of the body is crucial to the future of what God does through us!

4. The concept of team understands powerlessness and uses it effectively. “There is no ‘I’ in team” is an old saying that has some truth to it. Team means we do it together not that you or I do it alone.

5. Is ‘Pastoral’ leadership based upon leadership through power, or leadership through example or leadership through serving? Jesus is pretty clear in saying that power isn’t to be the basis for our leadership. In fact, in his example of washing the disciple’s feet, he showed that it is really through servanthood and example that our leadership lies.

What are your thoughts on powerlessness and how it relates to leadership?

Do you want God to "keep the balance"? I Don’t.

Just watching Avatar on DVD at home with the family the other night when the line jumped out at me. Near the end of the show, when Jake Sulley is questioning himself and his quest to free Pandora of the “Skypeople,” he asks Eywa to help him. His girlfriend Neytiri replies, “Eywa doesn’t take sides, she keeps the balance.”

I’m not sure about you but I want a God who does take sides — one who chooses the side of good over evil, who chooses right over wrong. Because a God who chooses to keep the balance makes sure that there is just as much evil in the world as there is good.
For an example of a God choosing right over wrong, take a look at the story of Jesus.

Villar, Politics, & the Church

“Ladies and Gentlemen, please join me in welcoming the President of the Senate of the Republic of the Philippines, Senator Manny Villar.” It was strange to hear those words coming out of my mouth. In fact the whole situation was a little bit of a surprise for me. As the producer for this year’s Baptist Conference of the Philippines Biennial Assembly, it was my job to ensure the program ran smoothly. I spent the time running back and forth making sure everything was working well. The first night, as expected, we had a few program changes, due in part to the anticipated late arrival of the keynote speaker, the aforementioned Senator Villar. Rev. Gary Harrison, VP of BGC-US, another of our speakers, graciously agreed to preach his message early, just to accommodate the Senator’s busy schedule. Of course, as the producer, the big question for me was, “When the Senator arrives, do we get him to wait or do somehow signal the other speaker to wrap things up so that the Senator could have his shot?”

A variety of discussions ensued with a variety of participant’s. In the back of my mind I was thinking that we shouldn’t be to eager to stop the preacher just for a politician to take his place. Others shared the same viewpoint and so the Senator waited for about 15 minutes. Of course, as my colleague Rene pointed out, “Politicians never show disappointment in public.”

So it was up to me. I should point out that my role at the Assembly did not include any public role. In fact, I was just wearing jeans and a t-shirt when the message came to introduce the Senator!

I must admit I was impressed with the Senator’s speech (although for the life of me I couldn’t get the image of him dressed in his leather suit, singing, “Manny Villar para sa Senador” to the tune of an old Tom Jones song, out of my head.). Either he or his speechwriter understood the issues of Transformation enough so that he said all the right things in the right order. Perhaps much more boldly than I might but then that is not a bad thing.

Afterward it was very interesting. As he was leaving he began (as politicians do) to shake hands with the assembled host. I have in my mind this image of pastors scrambling down to the aisle just so they could shake his hand.

Having said all of that, this phenomena brings several questions and or observations to my mind:

Firstly, it seems to me that in situations like this, the question running through everyone’s mind is, “How can he help us.” There is, as Rene once again pointed out, a certain star quality to having a famous politician grace our circles, even circles as politically neutral as a church gathering (said with my tongue firmly in my cheek!) We all want to meet the famous person and more importantly perhaps have them join our church. But to what end?

The second thing it makes me ask is, “Why isn’t it the same way with the political world?” Why are our leaders not as rabidly excited when we are given the opportunity to speak in the public arena? Why are they not beating down our doors looking for our support so that they can craft their programs accordingly?

Could it be that we have become so rabidly anti-political in our churches, scared to say even the slightest world in support of one candidate or another? Could it be that when issues come up, we as a church have either ignored it or over-spiritualised it so that our answers become meaningless? Case in point, a local Baptist minister in Canada saying, when asked about a horrible child-abuse ring that had just been uncovered in his town, “I think they are demon possessed!” How is that answer relevent to the issue facing that town – namely that of pain, betrayal, distrust, anger, cries for justice?

The church needs to get its voice back! We need to speak out on the issues that are shaping our societies. We need to bring not only the message of the Good News of Jesus Christ into the world, but also the message of the truth of who God is and how he wants us to act.

Mike Fast welcomes feedback on any of the articles he writes. Please leave your comments below.

Speed Racer & The Messiah

Enjoyed a great movie the other day – Speed Racer. (Beware: Spoilers follow. If you haven’t seen the show, go now and watch it before reading the rest of this blog :-). I am not sure what it is but it really appealed to me. I found myself of the verge of tears at times. At others I cheered. Still others saw me reflecting on my own life and limitations. A great movie! Of course the story was not a-typical. A small-town, family-owned racing business tries to compete in the world of corporate racing – together with its inherent corruption and manipulation.

What really clicked with me however was the whole messianic nature of the struggle. In a world oppressed by the aforementioned corporate bigshots that allow no one but themselves to succeed, people are looking for a saviour – someone who can destroy the structural evil of society and bring freedom and peace to the world.

Of course you know how the end goes. The underdog wins; the corporate criminals are jailed; and the world is a better place. The Messiah has come through (again) and done his saving thing. Or has he?

I struggled with identfying the Messianic figure in the show as I compared him to the real Messiah, Jesus Christ.

The obvious choice for Messiah is Speed. He is definitely the underdog. He is a man who lives by a strict moral code. He is passionate about his role in the world. He is even a really nice guy. In the end Speed wins the big race (surprise surprise) and thus brings salvation to the world. A happy ending. Or is it?

A less obvious choice for Messiah in the show is Speed’s brother, Rex. Rex has all the makings of a champion racer. He is fast. He is one with his car. He sets all kinds of records. He also has all the makings of a social advocate. Righting wrongs. Seeking justice. Striving for freedom in the world. Until it all comes apart. He is disgraced. He is ridiculed. His name is dragged through the mud until he dies in a firey crash on a lonely stretch of road in China. We later find out that in fact he has given up his life as a champion racer; his relationship with his family; really his whole life – all for the purpose of saving the world from the evils of corporate racing.

So how does all of this relate to the Messiah? Jesus left his position in heaven as basically the ruler of the whole universe (all Lapsarian, space-time continuum issues, and discussions of how past, present, and future tenses relate to God left behind for the moment) and became one of his own created beings. He lived a life of poverty and hardship on Earth. Spent his time fighting against injustice, structural evil, and abuse. Developed relationships with the world’s rejects and troublemakers and then was crucified on a cross and died.

At the end of “Speed Racer” we are left with a question in our minds. While rejoicing with Speed and his family (and the world) over his victory, we are reminded of the sacrifice that Rex continues to make in order for the world to be a better place. He remains incognito to them knowing that perhaps his job is not done. Perhaps evil will arise again (quite possibly from within his own family) and he will need to be there to stop it.

It’s all about sacrifice. Jesus sacrificed himself so that in the end evil would be defeated. Rex sacrificed himself so that in the end evil would be defeated. Perhaps we need to find out ways to be more sacrificial – to lose – in our lives rather than looking for victory.