Nkocy mobile

325
-1

Published on

presented in mobile, alabama
october 2010

Published in: Spiritual
0 Comments
0 Likes
Statistics
Notes
  • Be the first to comment

  • Be the first to like this

No Downloads
Views
Total Views
325
On Slideshare
0
From Embeds
0
Number of Embeds
0
Actions
Shares
0
Downloads
8
Comments
0
Likes
0
Embeds 0
No embeds

No notes for slide

Nkocy mobile

  1. 1. Text the quest for social justice:envisioning a new kind of Christian faith
  2. 2. a new kind ofchristianity:ten questions thatare transforming thefaith
  3. 3. 500 years ago: Luther’s 95 theses.Theses are statements intended fordebate, to bring us to a new state.Needed today: not statements, debate,or a new state (static location)Rather ...
  4. 4. Needed today:New questions to create conversationsto lead us on a new quest.
  5. 5. Statements ! ? Questions
  6. 6. Statements (or theses) createdebates that bring us to new astate (or status). ! ? Questions create conversations that launch us on new quests.
  7. 7. What are the questions?1. The narrative question: What is the shape of thebiblical narrative? Storyline, plotline?2. The authority question: What is the Bible, andwhat is it for? How does it have authority?3. The God question: Is God violent? Why doesGod seem so violent and genocidal in so manybible passages?
  8. 8. 4. The Jesus Question: Who is Jesus, andwhy does he matter?5. The Gospel Question: What is the gospel- a message of evacuation ortransformation? Exclusion or inclusion?
  9. 9. 6. The church question: What do wedo about the church?7. The sex question: Can we dealwith issues of sexuality withoutfighting and dividing?8. The future question: Can we find amore hopeful vision of the future?
  10. 10. 9. The pluralism question: Howshould we relate to people of otherfaiths?10. The next step question: How canwe pursue this quest in humility,love, and peace?
  11. 11. How things should/could/might be Tension How things are Tension How things used to be
  12. 12. a new kind of christianity
  13. 13. Question 1:What is the shape of thebiblical narrative? (A pre-critical question)
  14. 14. Eden Heaven Fall Salvation History/ The world Hell
  15. 15. Platonic Ideal Platonic Ideal Fall Atonement, purification IntoAristotelian Aristotelian Real Real Hades
  16. 16. Pax Romana Pax Romana Civilization, Rebellion development, into colonialism barbarism Barbarian/ assimilation pagan world Destruction, defeat
  17. 17. Is there analternativeunderstanding?
  18. 18. sdrawkcab gnidaerRick Warren, Billy Graham, Charles Finney, John Wesley (or Calvin), Luther,Aquinas, Augustine, Paul, Jesusreading forwardsAdam, Eve, Sarah, Abraham, Moses, David, Isaiah, John the Baptist, Mary, Jesus
  19. 19. Exodus: Liberation & Formation
  20. 20. Exodus: Liberation & FormationGenesis: Creation and Reconciliation
  21. 21. Isaiah: Peaceable Kingdom - Justice and Mercy Exodus: Liberation & FormationGenesis: Creation and Reconciliation
  22. 22. Ge Isaiah: Peaceable Kingdom - Justice andn Mercyesis Exodus: Liberation & Formation
  23. 23. HUMAN DESTRUCTION G e Isaiah: Peaceable Kingdom - Justice and n Mercy e HUMAN VIOLENCE s i s HUMAN EXPLOITATION Exodus: Liberation & Formation
  24. 24. HUMAN DESTRUCTION G e Isaiah: Peaceable Kingdom - Justice and n Mercy e HUMAN VIOLENCE s i s HUMAN EXPLOITATION Exodus: Liberation & Formation
  25. 25. Question 2The authority question:How does the Bible have authority?
  26. 26. Constitution? Library?
  27. 27. LEGAL CONSTITUTION COMMUNITY LIBRARY Uniformity Diversity Preserve order Preserve diversity agreement argument enforcement encouragement
  28. 28. LEGAL CONSTITUTION COMMUNITY LIBRARY Rules to live by Stories to live by Conformity CreativityAnalyze, interpret, argue Enter, inhabit, practice amendments? new acquisitions
  29. 29. Question 3God and violence
  30. 30. Derek Flood graphically displays Paul’s edited quotation of Psalm 18:41-49 andDeuteronomy 32:43 in Romans 15:8-10. Notice what Paul picks to retain andwhat he chooses to reject: For I tell you that Christ has become a servantof the Jews on behalf of Gods truth, to confirmthe promises made to the patriarchs so that theGentiles may glorify God for his mercy, as it iswritten: “I destroyed my foes. They cried forhelp, but there was no one to save them—to theLORD, but he did not answer…. He is the Godwho avenges me, who puts the Gentiles underme…. Therefore I will praise you among theGentiles; I will sing hymns to your name.” (Ps.18:41–49).
  31. 31. Again, it says, “Rejoice, O Gentiles,with his people, for he will avenge theblood of his servants; he will takevengeance on his enemies and makeatonement for his land andpeople.” (Deut. 32:43)
  32. 32. Flood concludes: “Paul is making a verydifferent point from the original intent of thesePsalms. In fact, he is making the opposite point—we should not cry out for God’s wrath andjudgment [on the other], because we are allsinners in need of mercy.” He concludes, “Thisis not a case of careless out-of-context proof-texting; it is an artful and deliberate reshaping ofthese verses … from their original cry for divineviolence into a confession of universalculpability that highlights our need for mercy.”
  33. 33. Question 3God and violenceFLATDESCENDINGASCENDING TENT
  34. 34. QUESTION 4: JESUS IN THE BEGINNING WAS THE WORD (LOGOS), AND THE WORD WAS WITH GOD AND THE WORD WAS GOD ... THE WORD BECAME FLESH AND DWELT AMONG US. (JOHN 1)
  35. 35. rene girardinsights and contributions- nonviolent theme in the Bible- a narrative of evolution, emergence- deconstruction of atonement theory- uniqueness and universality of Christ- proper apocalypticism- a sense of what has gone wrong and why- a sense of what is real and good, and why
  36. 36. If love and violence are incompatible, the definition of theLogos must take this into account. The difference betweenthe Greek Logos and the Johannine Logos must be anobvious one, which gets concealed only in the tortuouscomplications of a type of thought that never succeeds inridding itself of its own violence. (270)
  37. 37. Heidegger is absolutely right to state that there has neverbeen any thought in the West but Greek thought, evenwhen the labels were Christian. Christianity has no specialexistence in the domain of thought. Continuity with theGreek Logos has never been interrupted... everything isGreek and nothing is Christian. (273)
  38. 38. By cultural Platonism we mean the unexamined convictionthat human institutions have been and are what they arefor all eternity, that they have little need to evolve andnone whatsoever to be engendered.... It is quite evident how a universal Platonism manages toobscure any phenomena that contradict it. (TH 59)
  39. 39. Behaving in a truly divine manner, on an earth still in theclutches of violence, means not dominating humans, notoverwhelming them with supernatural power; it means notterrifying and astonishing them in turn, through the sufferingsand blessings on can confer; it means not creating differencebetween doubles and not taking part in their disputes. ‘Godis no respecter of persons.’ He makes no distinctionbetween ‘Greeks and Jews, men and women, etc.’ This canlook like complete indifference and can lead to theconclusion that the all-powerful does not exist, so long as histranscendence keeps him infinitely far from us and ourviolent undertakings. But the same characteristics arerevealed as a heroic and perfect love once thistranscendence becomes incarnate in a human being andwalks among men, to teach them about the true God and todraw them closer to Him. (234)
  40. 40. There is no privileged stance from which absolute truthcan be discovered... That is why the Word that states itselfto be absolutely true never speaks except from theposition of a victim in the process of being expelled....[F]or two thousand years this Word has beenmisunderstood, despite the enormous amount of publicityit has received. (435)
  41. 41. Jesus as the non-violent word of God. God with and for the poor. God who cares for creation.
  42. 42. What are the questions?1. The narrative question: What is the shape of thebiblical narrative? Storyline, plotline?2. The authority question: What is the Bible, andwhat is it for? How does it have authority?3. The God question: Is God violent? Why doesGod seem so violent and genocidal in so manybible passages?
  43. 43. 4. The Jesus Question: Who is Jesus, andwhy does he matter?5. The Gospel Question: What is the gospel- a message of evacuation ortransformation? Exclusion or inclusion? - Reign, kingdom, economy, ecosystem, dance, friendship, network of God.
  44. 44. 6. The church question: What do wedo about the church? - The church as school of love,training and deploying of love-peace- justice activists.
  45. 45. 7. The sex question: Can we dealwith issues of sexuality withoutfighting and dividing? - Deeper issue: sexuality to embodiment to humanity to creation8. The future question: Can we find amore hopeful vision of the future?- Evacuation plan to incarnation plan, a Participatory Eschatology
  46. 46. 9. The pluralism question: Howshould we relate to people of otherfaiths? - Seeking a strong and benevolent Christian identity10. The next step question: How canwe pursue this quest in humility,love, and peace? - Winning a hearing, not winning an argument.
  47. 47. we need a theology ofinstitutions & movements
  48. 48. Institutions: Organizations which conserve the gains made by past social movements to support convivial communities.
  49. 49. Social MovementsOrganizations which call current institutions to make progress towards new gains to support convivial communities.
  50. 50. Ivan Illich (Austrian former priest, philosopher, social critic, 1926-2002)
  51. 51. Neither revolution nor reformationcan ultimately change a society,rather you must tell a new powerfultale, one so persuasive that it sweepsaway the old myths and becomes thepreferred story …
  52. 52. … one so inclusive that it gathers all thebits of our past and our present into acoherent whole, one that even shinessome light into the future so that we cantake the next step…. If you want tochange a society, then you have to tell analternative story. - attributed to Ivan Illich (Austrian former priest, philosopher, social critic, 1926-2002)
  53. 53. Something is on the way out and something else is painfully being born. It is as if something were crumbling, decaying, and exhausting itself, while something else, still indistinct, were arising from the rubble.... We are in a phase when one age is succeeding another, when everything is possible. Vaclav Havel, “The New Measure of Man”
  54. 54. Fr. Vincent Donovan:Do not leave others wherethey are. Do not bring them to where you are, as beautiful as that place might be. Instead, go with them to anew place neither you nor they have ever been before.
  55. 55. Go into all the world and proclaim thegospel (the good, joyful, healing story)to all creation. - Jesus
  56. 56. The Lord’s Prayer1. Our Father above us and all around us …2. May Your unspeakable Name be revered.
  57. 57. 3. Now, here on earth may Your commonwealth come.4. On earth as in heaven may Your will be done.
  58. 58. 5. Give us today our bread for today.4. Forgive us our wrongs as we forgive.
  59. 59. 3. Lead us away from the perilous trial.2. Liberate us from the evil.
  60. 60. 1.For the kingdom is yours and yours alone.2. The power is yours and yours alone.3.The glory is yours and yours alone.4.Now and forever, amen.
  61. 61. 5. Now, here on earth may your commonwealth come.4. Here on earth may your dreams come true.3. Hallelujah2. Hallelujah1. Amen.
  62. 62. Textsomething is trying to be born:envisioning a new kind of Christian faith

×