Rethinking the whole system

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Rethinking the whole system

  1. 1. rethinking the whole system
  2. 2. What’s missing today is a high-quality discourse on rethinking the design and evolution of the entire system from scratch. - Otto Scharmer
  3. 3. The quality of results produced by any system depends on the quality of awareness from which the people in the system operate. (Otto Scharmer)
  4. 4. Death Resurrection Burial
  5. 5. Letting Go Letting Come Letting Be
  6. 6. The future will be different from the past ...
  7. 7. From Wired, 6/7/2001 But what about e-mail? If people write fewer letters, won't that hurt the bottom line even more? "E-mail is not a threat," Brennan said. Much of the content of many e-mails, from jokes to chain letters, would not have been sent via the U.S. Mail, said Tom Wakefield, president of PostalWorkersOnline.com. Many of these short communications would instead be conducted by telephone.
  8. 8. Rick Merritt, founder of PostalWatch, said he hasn't seen e- mail hurt it, yet. "If (electronic commerce and the Internet) are impacting the Postal Service at all, it's just now starting to," Merritt said. But online billing is a threat because its potential for acceptance hasn't been realized yet, Brennan said. ... "First-class mail is enormously secure,"Brennan said. "People trust the Postal Service." ... just as the Postal Service survived the telegraph, telephone and television, the demise of mail is nowhere near, advocates say. "There are other, faster ways to communicate," Brennan said. "But some things will never change. There will always be some type of mail delivery."
  9. 9. from Huffington Post, November 12, 2010 WASHINGTON — The Postal Service said Friday it lost $8.5 billion last year despite deep cuts of more than 100,000 jobs and other reductions in recent years. The post office had estimated it would lose $6 billion to $7 billion, but a sharp decline in mail took a toll. Increased use of the Internet and the recession, which cut advertising and other business mail, meant less money for the agency. ...Of particular concern has been the decline in the lucrative first-class mail, largely consisting of personal letters and cards, bills and payments and similar items. First-class mail volume fell 6.6 percent in 2010, 8.6 percent in 2009, and 4.8 percent in 2008. Traditionally, this mail has produced more than half of total revenue.
  10. 10. 2011 … “The situation is dire,” said Thomas R. Carper, the Delaware Democrat who is chairman of the Senate subcommittee that oversees the postal service. “If we do nothing, if we don’t react in a smart, appropriate way, the postal service could literally close later this year….”
  11. 11. February 9, 2012 Huffington Post Us Postal Service Loses $3.3 Billion in Just Three Months The US Postal Service reported a net loss of $3.3 billion in its first quarter as plummeting mail volumes overshadowed stronger than expected holidy shipping, the cash-strapped agency said Thursday.... The service lost $5.1 billion last year.... The agency repeated calls to Congress to allow it to ... expand into new businesses....”
  12. 12. The analogy may be faulty. But it may not. Lessons to be learned? Precautions to consider?
  13. 13. 20 Are we in the envelope, paper, stamp, mailbox, post office business?
  14. 14. Or are we in the communication business?
  15. 15. Travel Agencies ...NewspapersTV NewsRecord Labels,Political Parties,etc.
  16. 16. Letting Go Letting Come Letting Be
  17. 17. Historical Doctrinal Spiritual Missional Ecclesial Liturgical rethinking the whole system
  18. 18. Historical Doctrinal Spiritual Missional Ecclesial Liturgical
  19. 19. Historical Doctrinal Spiritual Missional Ecclesial Liturgical Injustice Change Diversity The future can be different from the past, and thereby faithful to it.
  20. 20. Historical Doctrinal Spiritual Missional Ecclesial Liturgical
  21. 21. Historical Doctrinal Spiritual Missional Ecclesial Liturgical Contextual Political Exclusionary Doctrine can be rediscovered as healing teaching.
  22. 22. Historical Doctrinal Spiritual Missional Ecclesial Liturgical
  23. 23. Historical Doctrinal Spiritual Missional Ecclesial Liturgical Simplicity (dualist) Complexity (pragmatist) Perplexity (critical/relativist) Harmony (integral) What was a finish line becomes a starting line.
  24. 24. Historical Doctrinal Spiritual Missional Ecclesial Liturgical
  25. 25. Historical Doctrinal Spiritual Missional Ecclesial Liturgical Pre-Imperial Imperial Post-Imperial Mission is “tikkun olam” - healing the world, and preparing the way.
  26. 26. Historical Doctrinal Spiritual Missional Ecclesial Liturgical
  27. 27. Historical Doctrinal Spiritual Missional Ecclesial Liturgical Hierarchy Institution Conservative/Liberal The future comes in pastoral and prophetic movements that transcend and include hierarchical institutions.
  28. 28. Historical Doctrinal Spiritual Missional Ecclesial Liturgical
  29. 29. Historical Doctrinal Spiritual Missional Ecclesial Liturgical Conventional Contemporary Ritual/Ritualism Liturgy returns as group spiritual formation for abundant life and transforming mission.
  30. 30. Historical Doctrinal Spiritual Missional Ecclesial Liturgical rethinking the whole system
  31. 31. Never accept and be content with unanalyzed assumptions, assumptions about the work, about the people, about the church or Christianity. Never be afraid to ask questions about the work we have inherited or the work we are doing. There is no question that should not be asked or that is outlawed. The day we are completely satisfied with what we have been doing; the day we have found the perfect, unchangeable system of work, the perfect answer, never in need of being corrected again, on that day we will know that we are wrong, that we have made the greatest mistake of all. (Christianity Rediscovered, 146)
  32. 32. Do not merely try to bring others to where you are, as wonderful as that place might be. But do not leave them where they are either. Instead, go with them to a place neither you nor they have ever been before. Fr. Vincent Donovan (adapted)
  33. 33. rethinking the whole system
  34. 34. 56
  35. 35. Walking away from church (LA Times) Organized religion's increasing identification with conservative politics is a turnoff to more and more young adults. Evangelical Protestantism has been hit hard by this development. October 17, 2010|By Robert D. Putnam and David E. Campbell The most rapidly growing religious category today is composed of those Americans who say they have no religious affiliation. While middle-aged and older Americans continue to embrace organized religion, rapidly increasing numbers of young people are rejecting it. As recently as 1990, all but 7% of Americans claimed a religious affiliation, a figure that had held constant for decades. Today, 17% of Americans say they have no religion, and these new "nones" are very heavily concentrated among Americans who have come of age since 1990. Between 25% and 30% of twentysomethings today say they have no religious affiliation — roughly four times higher than in any previous generation.
  36. 36. So, why this sudden jump in youthful disaffection from organized religion? The surprising answer, according to a mounting body of evidence, is politics. Very few of these new "nones" actually call themselves atheists, and many have rather conventional beliefs about God and theology. But they have been alienated from organized religion by its increasingly conservative politics. During the 1980s, the public face of American religion turned sharply right. Political allegiances and religious observance became more closely aligned, and both religion and politics became more polarized. Abortion and homosexuality became more prominent issues on the national political agenda, and activists such as Jerry Falwell and Ralph Reed began looking to expand religious activism into electoral politics. Church attendance gradually became the primary dividing line between Republicans and Democrats in national elections. This political "God gap" is a recent development. Up until the 1970s, progressive Democrats were common in church pews and many conservative Republicans didn't attend church. But after 1980, both churchgoing progressives and secular conservatives became rarer and rarer. Some Americans brought their religion and their politics into alignment by adjusting their political views to their religious faith. But, surprisingly, more of them adjusted their religion to fit their politics.
  37. 37. For many religious Americans, this alignment of religion and politics was divinely ordained, a long-sought retort to the immorality of the 1960s. Other Americans were not so sure. Throughout the 1990s and into the new century, the increasingly prominent association between religion and conservative politics provoked a backlash among moderates and progressives, many of whom had previously considered themselves religious. The fraction of Americans who agreed "strongly" that religious leaders should not try to influence government decisions nearly doubled from 22% in 1991 to 38% in 2008, and the fraction who insisted that religious leaders should not try to influence how people vote rose to 45% from 30%. This backlash was especially forceful among youth coming of age in the 1990s and just forming their views about religion. Some of that generation, to be sure, held deeply conservative moral and political views, and they felt very comfortable in the ranks of increasingly conservative churchgoers. But a majority of the Millennial generation was liberal on most social issues, and above all, on homosexuality. The fraction of twentysomethings who said that homosexual relations were "always" or "almost always" wrong plummeted from about 75% in 1990 to about 40% in 2008. (Ironically, in polling, Millennials are actually more uneasy about abortion than their parents.)
  38. 38. Just as this generation moved to the left on most social issues — above all, homosexuality — many prominent religious leaders moved to the right, using the issue of same-sex marriage to mobilize electoral support for conservative Republicans. In the short run, this tactic worked to increase GOP turnout, but the subsequent backlash undermined sympathy for religion among many young moderates and progressives. Increasingly, young people saw religion as intolerant, hypocritical, judgmental and homophobic. If being religious entailed political conservatism, they concluded, religion was not for them.
  39. 39. Sociologists Michael Hout and Claude Fischer of UC Berkeley were among the first to call attention to the ensuing rise in young "nones," and in our recent book, "American Grace," we have extended their analysis, showing that the association between religion and politics (and especially religion's intolerance of homosexuality) was the single strongest factor in this portentous shift. In religious affinities, as in taste in music and preference for colas, habits formed in early adulthood tend to harden over time. So if more than one-quarter of today's young people are setting off in adult life with no religious identification, compared with about one-20th of previous generations, the prospects for religious observance in the coming decades are substantially diminished.
  40. 40. Evangelical Protestantism, which saw dramatic growth in the 1970s and 1980s, has been hit hard by this more recent development. From the early 1970s to the late 1980s the fraction of Americans age 18 to 29 who identified with evangelical Protestantism rose to 25% from 20%, but since 1990, that fraction has fallen back to about 17%. Meanwhile, the proportion of young Americans who have no religious affiliation at all rose from just over 10% as late as 1990 to its current proportion of about 27%.
  41. 41. Continuing to sound the trumpet for conservative social policy on issues such as homosexuality may or may not be the right thing to do from a theological point of view, but it is likely to mean saving fewer souls. Nevertheless, predictions of the demise of religion in America would be premature. More likely is that as growing numbers of young Americans reject religious doctrine that is too political or intolerant for their taste, innovative religious leaders will concoct more palatable offerings. Jesus taught his disciples to be "fishers of men," and the pool of un-churched moderate and progressive young people must be an attractive target for religious anglers. To be sure, some of these young people will remain secularists. Many of them, however, espouse beliefs that would seem to make them potential converts to a religion that offered some of the attractions of modern evangelicalism without the conservative political overlay. Robert D. Putnam, a professor of public policy at Harvard University, and David E. Campbell, a professor of political science at the University of Notre Dame, are the authors of "American Grace: How Religion Divides and Unites Us." Information about a talk Robert Putnam will be giving on Oct. 21 in Los Angeles can be found zocalopublicsquare.org.
  42. 42. Dave Kinnaman, You Lost Me: “The church is not adequately preparing the next generation to follow Christ faithfully in a rapidly changing culture.” (p. 21). The church is ... Overprotective—“a creativity killer where risk taking and being involved in culture are anathema” (p. 92). Shallow—“easy platitudes, proof texting and formulaic slogans” Antiscience—“science appears to welcome questions and skepticism, while matters of faith seem impenetrable” (p. 93). Repressive—”Religious rules—particularly sexual mores—feel stifling to the individualist mindset of young adults...” Exclusive—“a culture that esteems open-mindedness, tolerance, and
  43. 43. Letting Go Letting Come ?
  44. 44. Needed today: New questions to create conversations to lead us on a new quest.
  45. 45. Statements ! ? Questions
  46. 46. From the place where we are right Flowers will never grow In the spring. The place where we are right Is hard and trampled Like a yard. But doubts and loves Dig up the world Like a mole, a plow. And a whisper will be heard in the place Where the ruined House once stood. Israeli poet Yehuda Amichai
  47. 47. Some Provocative Questions 1. The narrative question: What is the shape of the biblical narrative? Storyline, plotline? 2. The authority question: What is the Bible, and what is it for? How does it have authority? 3. The God question: Is God violent? Why does God seem so violent and genocidal in so many bible passages?
  48. 48. 4. The Jesus Question: Who is Jesus, and why does he matter? 5. The Gospel Question: What is the gospel - a message of evacuation or transformation? Exclusion or inclusion?
  49. 49. 6. The church question: What do we do about the church? 7. The sex question: Can we deal with issues of sexuality without fighting and dividing? 8. The future question: Can we find a more hopeful vision of the future?
  50. 50. 9. The pluralism question: How should we relate to people of other faiths? 10. The next step question: How can we pursue this quest in humility, love, and peace?
  51. 51. a new kind of christianity
  52. 52. Question 1: What is the shape of the biblical narrative? (A pre-critical question)
  53. 53. Hell Salvation History/ The world Fall HeavenEden
  54. 54. Hades Atonement, purification Aristotelian Real Fall Into Aristotelian Real Platonic IdealPlatonic Ideal
  55. 55. Destruction, defeat Civilization, development, colonialism assimilationBarbarian/ pagan world Rebellion into barbarism Pax RomanaPax Romana
  56. 56. Is there an alternative understanding?
  57. 57. Hell Salvation History/ The world Fall HeavenEden Minor Adjustment 1: Inclusivism
  58. 58. Salvation History/ The world Fall HeavenEden Minor Adjustment 2: Universalism
  59. 59. Salvation History/ The world Fall Heaven Eden Is it time for a paradigm shift? ?
  60. 60. 87
  61. 61. 88
  62. 62. 89
  63. 63. sdrawkcab gnidaer Rick Warren, Billy Graham, Charles Finney, John Wesley (or Calvin), Luther, Aquinas, Augustine, Paul, Jesus reading forwards Adam, Eve, Sarah, Abraham, Moses, David, Isaiah, John the Baptist, Mary, Jesus
  64. 64. Exodus: Liberation & Formation
  65. 65. Exodus: Liberation & Formation Genesis: Creation and Reconciliation
  66. 66. Exodus: Liberation & Formation Genesis: Creation and Reconciliation Isaiah: Peaceable Kingdom - Justice and Mercy
  67. 67. Exodus: Liberation & Formation G e n e s i s Isaiah: Peaceable Kingdom - Justice and Mercy
  68. 68. Exodus: Liberation & Formation G e n e s i s Isaiah: Peaceable Kingdom - Justice and Mercy HUMAN DESTRUCTION HUMAN VIOLENCE HUMAN EXPLOITATION
  69. 69. Exodus: Liberation & Formation G e n e s i s Isaiah: Peaceable Kingdom - Justice and Mercy HUMAN DESTRUCTION HUMAN VIOLENCE HUMAN EXPLOITATION
  70. 70. 99
  71. 71. 100
  72. 72. 101
  73. 73. 103
  74. 74. 104
  75. 75. every crisis is an opportunity
  76. 76. every crisis is an opportunity
  77. 77. every crisis is an opportunity
  78. 78. 112 every crisis is an opportunity
  79. 79. every crisis is an opportunity
  80. 80. 114 every crisis is an opportunity
  81. 81. Question 2 The authority question: How does the Bible have authority?
  82. 82. Constitution? Library?
  83. 83. LEGAL CONSTITUTION COMMUNITY LIBRARY Uniformity Diversity Preserve order Preserve diversity agreement argument enforcement of conformity encouragement to risk
  84. 84. LEGAL CONSTITUTION COMMUNITY LIBRARY Rules to live by Stories to live by Submission Creativity Analyze, interpret, argue Enter, inhabit, practice amendments? new acquisitions
  85. 85. Stories in conversation ... David, Goliath, and the Temple Two Arks Pharaoh, Hagar, Solomon Joshua, Jesus, and the Canaanites
  86. 86. Question 3 God and violence
  87. 87. Question 3 God and violence FLAT DESCENDING ASCENDING TENT
  88. 88. Derek Flood graphically displays Paul’s edited quotation of Psalm 18:41-49 and Deuteronomy 32:43 in Romans 15:8-10. Notice what Paul picks to retain and what he chooses to reject: For I tell you that Christ has become a servant of the Jews on behalf of God's truth, to confirm the promises made to the patriarchs so that the Gentiles may glorify God for his mercy, as it is written: “I destroyed my foes. They cried for help, but there was no one to save them—to the LORD, but he did not answer…. He is the God who avenges me, who puts the Gentiles under me…. Therefore I will praise you among the Gentiles; I will sing hymns to your name.” (Ps. 18:41–49).
  89. 89. Again, it says, “Rejoice, O Gentiles, with his people, for he will avenge the blood of his servants; he will take vengeance on his enemies and make atonement for his land and people.” (Deut. 32:43)
  90. 90. Flood concludes: “Paul is making a very different point from the original intent of these Psalms. In fact, he is making the opposite point—we should not cry out for God’s wrath and judgment [on the other], because we are all sinners in need of mercy.” He concludes, “This is not a case of careless out-of- context proof-texting; it is an artful and deliberate reshaping of these verses … from their original cry for divine violence into a confession of universal culpability that highlights our need for mercy.”
  91. 91. Letting Come ... Adapting and creating infrastructures Adapting and creating practices Prototyping microcosms ... Crystallizing vision and intention
  92. 92. A plan for “letting come” in the American church in the next ten years
  93. 93. 1. Network a maximally diverse team of collaborative leaders. - mutual learning, trust, respect, encouragement - networking networks
  94. 94. 2. Articulate & disseminate a new vision - with proposals/demands - through all media and a variety of networked voices - Theological, ecclesial, missional, spiritual, social, economic, political
  95. 95. 3. Announce a “bigger” movement that gathers the past and present into a hopeful & challenging vision for the future. - telling a new story - social movement theory - theology of movements and institutions - branding
  96. 96. 4. Create marginal zones/open spaces for far-reaching proto- typing. - faith communities, seminaries, festivals, protests, mission, networks, ordination, governance, liturgies, creeds, confessions
  97. 97. using/avoiding existing polity creating workable protocols new economic models new training models new communication models new support/connection models new heroes who embody the new values of the movement
  98. 98. 5. Sequester funds for these new lines of ministry.
  99. 99. 6. Attract new people in new ways to the new zone. “Bring in a new day with new people.” New leaders, new members, new training
  100. 100. 7a. Expect some legacy entities (eventually) to imitate innovative entities - so prioritize the innovative entities. (expect most to ignore or criticize before imitating)
  101. 101. 7b. Shift from tree model (1 fruit) into garden model (many fruits).
  102. 102. 8. Expect to rebrand and rename just about everything - to communicate new identity and ethos - thus creating new diversity and new alliances.
  103. 103. Liturgical Charismatic Social Action Evangelical
  104. 104. 9. Trust and move authentically with the Holy Spirit. note difference between being authentic/orthodox/legitimate/effective and being thought so!
  105. 105. 10. Expect lots of trouble and pain ... There is no baby without childbirth!
  106. 106. What is mine to do? What do I need right now, where I am?
  107. 107. 150
  108. 108. Christian Identity in a Multi-Faith World
  109. 109. We know how to do two things very well.
  110. 110. We know how to have a STRONG- HOSTILE CHRISTIAN IDENTITY.
  111. 111. STRONG- HOSTILE We have the only way. You are going to hell. We are God’s chosen. You worship false gods. resistance if futile. you will be assimilated - or eliminated.
  112. 112. We know how to have a weak- benign CHRISTIAN IDENTITY.
  113. 113. weak-benign it doesn’t matter what you believe. all religions are the same. all roads lead to god. only sincerity matters. doctrines divide. keep religion private. Mind/Matter: I don’t, it doesn’t.
  114. 114. strong-hostile OR weak-benign? Or???
  115. 115. IDENTITIES ARE FORMED BY Stories.
  116. 116. SOME promote violence.
  117. 117. SOME PROMOTE PEACE.
  118. 118. WHICH KIND DO WE LIVE
  119. 119. QuickTime™ and a TIFF (Uncompressed) decompressor are needed to see this picture. Ivan Illich (Austrian former priest, philosopher, social critic, 1926-2002)
  120. 120. Neither revolution nor reformation can ultimately change a society, rather you must tell a new powerful tale, one so persuasive that it sweeps away the old myths and becomes the preferred story …
  121. 121. … one so inclusive that it gathers all the bits of our past and our present into a coherent whole, one that even shines some light into the future so that we can take the next step…. If you want to change a society, then you have to tell an alternative story. - attributed to Ivan Illich (Austrian former priest, philosopher, social critic, 1926-2002)
  122. 122. CLENCHING FIST OR OPEN HAND
  123. 123. What kind of story did Jesus tell?
  124. 124. Jesus entered a world like ours - running on stories of Domination Revolution Purification/Scapegoating Isolation Competition Victimization/Self-preservation This is remarkably similar to the religious situation in Jesus’ day.
  125. 125. -Domination - Sadducees, Herodians, Romans -Revolution - Zealots -Purification/Scapegoating - Pharisees -Isolation - Essenes -Competition - Wealthy Judeans -Victimization/Self-preservation - Poor Galileans, sinners, lepers, outcasts
  126. 126. We could call these the stories of the clenching fist ... Warrior narratives Conflict narratives Sword narratives They tell us who we are.
  127. 127. -Domination - We are the exceptional, superior, in-charge, divinely chosen -Revolution - We are the dispossessed, righteous warriors -Purification/Scapegoating - We are the pure who know who the enemies among us are -Isolation - We are the pure who must remain separate from the impure. -Competition - We are the fittest who survive, the heroic few who know how to prevail. -Victimization/Self-preservation - We are the oppressed, aggrieved victims
  128. 128. Domination: Us over them Revolution: Us versus them Purification: Us versus some of us Isolation: Us away from them Competition: Us competing with them. Victimization: Us in spite of them
  129. 129. DOMINATION PURIFICATION COMPETITION SELF- PRESERVATION REVOLUTION ISOLATION
  130. 130. DOMINATION PURIFICATION COMPETITION SELF- PRESERVATION REVOLUTION ISOLATION CONFLICT!
  131. 131. We could call these the stories of the clenched fist ... Warrior narratives Conflict narratives Sword narratives
  132. 132. Jesus came with an alternative story: the good news of the kingdom* of God. [*reign, commonwealth, dream, dance, economy, ecosystem, movement, beloved community, network, etc]
  133. 133. A story of the open hand ... Gardener narrative Peacemaking narrative Plowshare/Pruning hook narrative
  134. 134. The good news of the kingdom of God -called people to repentance (paradigm shift/ radical rethinking), - a new way of life, -a new identity “in Christ”
  135. 135. Clenching Fist Stories Domination: Us over them Revolution: Us versus them Purification: Us versus some of us Self-preservation: Us in spite of them Isolation: Us away from them Competition: Us competing with them.
  136. 136. Jesus’ Open-Hand Narrative of Creation/Liberation/Reconciliation NOT Domination: Service, Neighborliness NOT Revolution: Reconciliation NOT Purification: Welcome/Hospitality/Inclusion NOT Self-preservation: Pursuit of common good NOT Isolation: Incarnation ... Penetration ... Identification NOT Competition: Generosity, Self-Giving
  137. 137. DOMINATION PURIFICATION COMPETITION SELF- PRESERVATION REVOLUTION ISOLATION NEW CREATION/ RECONCILIATION
  138. 138. DOMINATION PURIFICATION COMPETITION SELF- PRESERVATION REVOLUTION ISOLATION NEW CREATION/ RECONCILIATION
  139. 139. DOMINATION PURIFICATION COMPETITION SELF- PRESERVATION REVOLUTION ISOLATION A STRONG BENEVOLENT IDENTITY
  140. 140. Hypocrisy: Religions can intentionally or accidentally baptize, support, legitimize, and camouflage the six clenched-fist stories. They can cover up a wolf-ish, clenched- fist message in open- hand, sheep’s language.
  141. 141. Misconception: Our religious differences keep us apart.
  142. 142. Actuality: It is not our religious differences that keep us apart, but rather a haunting religious similarity ... one thing we all hold in common.
  143. 143. Actuality: We build our religious identity through hostile, oppositional narratives ... we know who we are by who we are against.
  144. 144. RELIGIOUS DOMINATION RELIGIOUS PURIFICATION RELIGIOUS COMPETITION RELIGIOUS SELF- PRESERVATION RELIGIOUS REVOLUTION RELIGIOUS ISOLATION
  145. 145. We often disciple people into the wrong story … and help them become “christians” without challenging their stories. In such a way, the Christian religion can become the most dangerous story, not the most healing and liberating story.
  146. 146. 1. The DOMINATION Jesus who dominates through cultural colonization, militarism, and economic hegemony. 2. The REVOLUTION/REVENGE Jesus who is planning revenge on his enemies. We believe Jesus proclaims the power of love, not the love of power.
  147. 147. 3. The PURIFICATION Jesus who excludes and shames the impure rather than graciously including and healing them. 4. The ISOLATION Jesus who invites people to withdraw into a “holy bubble” of a “nice christian subculture” awaiting evacuation. We believe Jesus calls us to incarnation and transformation, not condemnation and evacuation.
  148. 148. We’re tired of … 5. The SELF-PRESERVATION Jesus who complains about how badly “we Christians” are being treated (and ignores the atrocities we’ve committed). 6. The COMPETITION Jesus who promises blessings and prosperity without a mission or a cross. We believe Jesus taught the joy of being a blessing, not the happiness of getting blessed, the joy of giving over receiving.
  149. 149. A weak and benign Christian identity may be less dangerous than a strong and hostile identity ... But there is a better alternative:
  150. 150. A strong and benevolent Christian identity centered on Jesus and his story (good news) of the kingdom/commonwealth of God.
  151. 151. STRONG- HOSTILE We have the only way. You are going to hell. We are God’s chosen. You worship false gods. resistance if futile. you will be assimilated - or
  152. 152. weak-benign it doesn’t matter what you believe. all religions are the same. all roads lead to god. only sincerity matters. doctrines divide. keep religion private.
  153. 153. strong- benevolent Because I Follow Jesus, I love you. I move toward “the other.” I break down walls of hostility. i stand with you in solidarity. you are made in God’s image. i am your servant. I practice human-kindness.
  154. 154. But how?
  155. 155. 198
  156. 156. The Prayer of the Kingdom
  157. 157. O God, whose love makes us one family, May your unspeakable Name be revered.
  158. 158. Here on earth may your kingdom come … on earth as in heaven may your dreams come true.
  159. 159. Give us today our bread for today. And forgive us our wrongs as we forgive.
  160. 160. Lead us away from the perilous trial, Liberate us from the evil.
  161. 161. For the kingdom is yours and yours alone, the power is yours and yours alone, and the glory is yours and yours alone, now and forever. Amen. (Hallelujah … Amen)
  162. 162. Come. Follow Me. Find your identity in me ...
  163. 163. which story Do we live by?
  164. 164. The outcome will depend in large measure on the prevailing stories that shape our understanding…. Perhaps the most difficult yet essential aspect of this work is to change our stories…. Thus, the true believers of the New Right gained power not by their numbers, which were relatively small, but by their ability to control the stories … - David Korten, The Great Turning, p. 20, 237
  165. 165. [Jesus] dedicated his life to changing the prevailing stories. - David Korten, The Great Turning, p. 20, 237, 261
  166. 166. The idea of Jesus as the messianic Christ and founder of an imperial church was a reconstruction that did not come to fruition until nearly three centuries after his crucifixion, when the emperor Constantine embraced Christianity and made it the official religion of the Roman Empire. Christianity has served empire ever since, lending moral legitimacy to unconscionable violence and oppression in the name of the man whose life was devoted to teaching love and compassion. - David Korten, The Great Turning, p. 259
  167. 167. A story about a youth group …
  168. 168. Conventional View Emerging View The Human Situation: What is the story that we find ourselves in? God created the world as perfect, but because our primal ancestors, Adam and Eve, did not maintain the absolute perfection demanded by God, God has irrevocably determined that the entire universe and all it contains will be destroyed, and the souls of all human beings – except for those specifically exempted – will be forever punished for their imperfection in hell.1 God created the world as good, but human beings – as individuals, and as groups – have rebelled against God and filled the world with evil and injustice like a terrible disease. God wants to save humanity and heal it from its sickness, but humanity is hopelessly lost and confused, like sheep without a shepherd, wandering farther and farther into lostness and danger. Left to themselves, human beings will spiral downward in sickness and evil. Basic Questions: What questions did Jesus come to answer? Since everyone is doomed to hell, Jesus seeks to answer these questions: how can individuals be saved from eternal punishment in hell and instead go to heaven after they die? How can God help individuals be happy and successful until then? Since the human race is in such desperate trouble, Jesus seeks to answer this question: what must be done about the mess we’re in? The mess refers both to the general human condition and its specific outworking among his contemporaries: living under domination by the Roman empire, and divided into various competing sects. Jesus’ message: How did Jesus respond to the crisis? Jesus says, in essence, “If you want to be among those specifically qualified to escape being forever punished for your sins in hell, you must repent of your individual sins and believe that my Father punished me on the cross so He won’t have to punish you in hell. Only if you believe this will you go to heaven when everyone else is banished to hell.”2 This is the good news. Jesus says, in essence, “Other people and groups – including your own religious leaders - are leading you farther and farther astray. I have been sent by God with this good news – that God loves humanity, even in its lostness and sin. God graciously invites everyone and anyone to question and reject what they have been told and instead follow a new path. Trust me and become my disciple, and you will be transformed, and you will participate in the transformation of the world, which is possible, beginning right now.”3 This is the good news. 1 Of course, there are many modern western non-religious ontologies and framing stories too, plus Eastern ontologies and framing stories – both religious and irreligious. 2 This reflects a Calvinistic Evangelical protestant version of the message. The popular Roman Catholic version might say, “You must believe in the teachings of the church and follow its instructions, especially those regarding sacraments.” The popular mainline or liberal Protestant
  169. 169. Conventional View Emerging View The Human Situation: What is the story that we find ourselves in? God created the world as perfect, but because our primal ancestors, Adam and Eve, did not maintain the absolute perfection demanded by God, God has irrevocably determined that the entire universe and all it contains will be destroyed, and the souls of all human beings – except for those specifically exempted – will be forever punished for their imperfection in hell.1 God created the world as good, but human beings – as individuals, and as groups – have rebelled against God and filled the world with evil and injustice like a terrible disease. God wants to save humanity and heal it from its sickness, but humanity is hopelessly lost and confused, like sheep without a shepherd, wandering farther and farther into lostness and danger. Left to themselves, human beings will spiral downward in sickness and evil. Basic Questions: What questions did Jesus come to answer? Since everyone is doomed to hell, Jesus seeks to answer these questions: how can individuals be saved from eternal punishment in hell and instead go to heaven after they die? How can God help individuals be happy and successful until then? Since the human race is in such desperate trouble, Jesus seeks to answer this question: what must be done about the mess we’re in? The mess refers both to the general human condition and its specific outworking among his contemporaries: living under domination by the Roman empire, and divided into various competing sects. Jesus’ message: How did Jesus respond to the crisis? Jesus says, in essence, “If you want to be among those specifically qualified to escape being forever punished for your sins in hell, you must repent of your individual sins and believe that my Father punished me on the cross so He won’t have to punish you in hell. Only if you believe this will you go to heaven when everyone else is banished to hell.”2 This is the good news. Jesus says, in essence, “Other people and groups – including your own religious leaders - are leading you farther and farther astray. I have been sent by God with this good news – that God loves humanity, even in its lostness and sin. God graciously invites everyone and anyone to question and reject what they have been told and instead follow a new path. Trust me and become my disciple, and you will be transformed, and you will participate in the transformation of the world, which is possible, beginning right now.”3 This is the good news. 1 Of course, there are many modern western non-religious ontologies and framing stories too, plus Eastern ontologies and framing stories – both religious and irreligious. 2 This reflects a Calvinistic Evangelical protestant version of the message. The popular Roman Catholic version might say, “You must believe in the teachings of the church and follow its instructions, especially those regarding sacraments.” The popular mainline or liberal Protestant 2 questions: From Everything Must Change: Jesus, Global Crises, and a Revolution of Hope What are the top global problems? What does the message of Jesus say to those problems?
  170. 170. Conventional View Emerging View The Human Situation: What is the story that we find ourselves in? God created the world as perfect, but because our primal ancestors, Adam and Eve, did not maintain the absolute perfection demanded by God, God has irrevocably determined that the entire universe and all it contains will be destroyed, and the souls of all human beings – except for those specifically exempted – will be forever punished for their imperfection in hell.1 God created the world as good, but human beings – as individuals, and as groups – have rebelled against God and filled the world with evil and injustice like a terrible disease. God wants to save humanity and heal it from its sickness, but humanity is hopelessly lost and confused, like sheep without a shepherd, wandering farther and farther into lostness and danger. Left to themselves, human beings will spiral downward in sickness and evil. Basic Questions: What questions did Jesus come to answer? Since everyone is doomed to hell, Jesus seeks to answer these questions: how can individuals be saved from eternal punishment in hell and instead go to heaven after they die? How can God help individuals be happy and successful until then? Since the human race is in such desperate trouble, Jesus seeks to answer this question: what must be done about the mess we’re in? The mess refers both to the general human condition and its specific outworking among his contemporaries: living under domination by the Roman empire, and divided into various competing sects. Jesus’ message: How did Jesus respond to the crisis? Jesus says, in essence, “If you want to be among those specifically qualified to escape being forever punished for your sins in hell, you must repent of your individual sins and believe that my Father punished me on the cross so He won’t have to punish you in hell. Only if you believe this will you go to heaven when everyone else is banished to hell.”2 This is the good news. Jesus says, in essence, “Other people and groups – including your own religious leaders - are leading you farther and farther astray. I have been sent by God with this good news – that God loves humanity, even in its lostness and sin. God graciously invites everyone and anyone to question and reject what they have been told and instead follow a new path. Trust me and become my disciple, and you will be transformed, and you will participate in the transformation of the world, which is possible, beginning right now.”3 This is the good news. 1 Of course, there are many modern western non-religious ontologies and framing stories too, plus Eastern ontologies and framing stories – both religious and irreligious. 2 This reflects a Calvinistic Evangelical protestant version of the message. The popular Roman Catholic version might say, “You must believe in the teachings of the church and follow its instructions, especially those regarding sacraments.” The popular mainline or liberal Protestant Top Global Problems: High Noon (20) United Nations University (15) Copenhagen Consensus (10) Millennium Development Goals (8) PEACE plan (5)
  171. 171. Conventional View Emerging View The Human Situation: What is the story that we find ourselves in? God created the world as perfect, but because our primal ancestors, Adam and Eve, did not maintain the absolute perfection demanded by God, God has irrevocably determined that the entire universe and all it contains will be destroyed, and the souls of all human beings – except for those specifically exempted – will be forever punished for their imperfection in hell.1 God created the world as good, but human beings – as individuals, and as groups – have rebelled against God and filled the world with evil and injustice like a terrible disease. God wants to save humanity and heal it from its sickness, but humanity is hopelessly lost and confused, like sheep without a shepherd, wandering farther and farther into lostness and danger. Left to themselves, human beings will spiral downward in sickness and evil. Basic Questions: What questions did Jesus come to answer? Since everyone is doomed to hell, Jesus seeks to answer these questions: how can individuals be saved from eternal punishment in hell and instead go to heaven after they die? How can God help individuals be happy and successful until then? Since the human race is in such desperate trouble, Jesus seeks to answer this question: what must be done about the mess we’re in? The mess refers both to the general human condition and its specific outworking among his contemporaries: living under domination by the Roman empire, and divided into various competing sects. Jesus’ message: How did Jesus respond to the crisis? Jesus says, in essence, “If you want to be among those specifically qualified to escape being forever punished for your sins in hell, you must repent of your individual sins and believe that my Father punished me on the cross so He won’t have to punish you in hell. Only if you believe this will you go to heaven when everyone else is banished to hell.”2 This is the good news. Jesus says, in essence, “Other people and groups – including your own religious leaders - are leading you farther and farther astray. I have been sent by God with this good news – that God loves humanity, even in its lostness and sin. God graciously invites everyone and anyone to question and reject what they have been told and instead follow a new path. Trust me and become my disciple, and you will be transformed, and you will participate in the transformation of the world, which is possible, beginning right now.”3 This is the good news. 1 Of course, there are many modern western non-religious ontologies and framing stories too, plus Eastern ontologies and framing stories – both religious and irreligious. 2 This reflects a Calvinistic Evangelical protestant version of the message. The popular Roman Catholic version might say, “You must believe in the teachings of the church and follow its instructions, especially those regarding sacraments.” The popular mainline or liberal Protestant United Nations University: The State of the Future Top Fifteen Challenges: How can … 1. … sustainable development be achieved for all? 2. … everyone have sufficient clean water without conflict? 3. … population growth and resources be brought into balance? 4. … genuine democracy emerge from authoritarian regimes? 5. … policymaking be made more sensitive to global long- term perspectives? 6. … the global convergence of information and communications technologies work for everyone? 7. … ethical market economies be encouraged to help reduce the gap between rich and poor?
  172. 172. Conventional View Emerging View The Human Situation: What is the story that we find ourselves in? God created the world as perfect, but because our primal ancestors, Adam and Eve, did not maintain the absolute perfection demanded by God, God has irrevocably determined that the entire universe and all it contains will be destroyed, and the souls of all human beings – except for those specifically exempted – will be forever punished for their imperfection in hell.1 God created the world as good, but human beings – as individuals, and as groups – have rebelled against God and filled the world with evil and injustice like a terrible disease. God wants to save humanity and heal it from its sickness, but humanity is hopelessly lost and confused, like sheep without a shepherd, wandering farther and farther into lostness and danger. Left to themselves, human beings will spiral downward in sickness and evil. Basic Questions: What questions did Jesus come to answer? Since everyone is doomed to hell, Jesus seeks to answer these questions: how can individuals be saved from eternal punishment in hell and instead go to heaven after they die? How can God help individuals be happy and successful until then? Since the human race is in such desperate trouble, Jesus seeks to answer this question: what must be done about the mess we’re in? The mess refers both to the general human condition and its specific outworking among his contemporaries: living under domination by the Roman empire, and divided into various competing sects. Jesus’ message: How did Jesus respond to the crisis? Jesus says, in essence, “If you want to be among those specifically qualified to escape being forever punished for your sins in hell, you must repent of your individual sins and believe that my Father punished me on the cross so He won’t have to punish you in hell. Only if you believe this will you go to heaven when everyone else is banished to hell.”2 This is the good news. Jesus says, in essence, “Other people and groups – including your own religious leaders - are leading you farther and farther astray. I have been sent by God with this good news – that God loves humanity, even in its lostness and sin. God graciously invites everyone and anyone to question and reject what they have been told and instead follow a new path. Trust me and become my disciple, and you will be transformed, and you will participate in the transformation of the world, which is possible, beginning right now.”3 This is the good news. 1 Of course, there are many modern western non-religious ontologies and framing stories too, plus Eastern ontologies and framing stories – both religious and irreligious. 2 This reflects a Calvinistic Evangelical protestant version of the message. The popular Roman Catholic version might say, “You must believe in the teachings of the church and follow its instructions, especially those regarding sacraments.” The popular mainline or liberal Protestant 8. … the threat of new and reemerging diseases and immune micro-organisms be reduced? 9. … the capacity to decide be improved as the nature of work and institutions change? 10. … shared values and new security strategies reduce ethnic conflicts, terrorism, and the use of weapons of mass destruction? 11. … the changing status of women help improve the human condition? 12. … transnational organized crime networks be stopped from becoming more powerful and sophisticated global enterprises? 13. … growing energy demands be met safely and efficiently? 14. … scientific and technological breakthroughs be accelerated to improve the human condition? 15. … ethical considerations become more routinely incorporated into global decisions?
  173. 173. Conventional View Emerging View The Human Situation: What is the story that we find ourselves in? God created the world as perfect, but because our primal ancestors, Adam and Eve, did not maintain the absolute perfection demanded by God, God has irrevocably determined that the entire universe and all it contains will be destroyed, and the souls of all human beings – except for those specifically exempted – will be forever punished for their imperfection in hell.1 God created the world as good, but human beings – as individuals, and as groups – have rebelled against God and filled the world with evil and injustice like a terrible disease. God wants to save humanity and heal it from its sickness, but humanity is hopelessly lost and confused, like sheep without a shepherd, wandering farther and farther into lostness and danger. Left to themselves, human beings will spiral downward in sickness and evil. Basic Questions: What questions did Jesus come to answer? Since everyone is doomed to hell, Jesus seeks to answer these questions: how can individuals be saved from eternal punishment in hell and instead go to heaven after they die? How can God help individuals be happy and successful until then? Since the human race is in such desperate trouble, Jesus seeks to answer this question: what must be done about the mess we’re in? The mess refers both to the general human condition and its specific outworking among his contemporaries: living under domination by the Roman empire, and divided into various competing sects. Jesus’ message: How did Jesus respond to the crisis? Jesus says, in essence, “If you want to be among those specifically qualified to escape being forever punished for your sins in hell, you must repent of your individual sins and believe that my Father punished me on the cross so He won’t have to punish you in hell. Only if you believe this will you go to heaven when everyone else is banished to hell.”2 This is the good news. Jesus says, in essence, “Other people and groups – including your own religious leaders - are leading you farther and farther astray. I have been sent by God with this good news – that God loves humanity, even in its lostness and sin. God graciously invites everyone and anyone to question and reject what they have been told and instead follow a new path. Trust me and become my disciple, and you will be transformed, and you will participate in the transformation of the world, which is possible, beginning right now.”3 This is the good news. 1 Of course, there are many modern western non-religious ontologies and framing stories too, plus Eastern ontologies and framing stories – both religious and irreligious. 2 This reflects a Calvinistic Evangelical protestant version of the message. The popular Roman Catholic version might say, “You must believe in the teachings of the church and follow its instructions, especially those regarding sacraments.” The popular mainline or liberal Protestant 8 Millennium Development Goals: 1. Eradicate extreme poverty and hunger. 2. Achieve universal primary education. 3. Promote gender equality and empower women. 4. Reduce child mortality. 5. Improve maternal health. 6. Combat HIV/AIDs, malaria, and other diseases. 7. Ensure environmental sustainability. 8. Develop a global partnership for development
  174. 174. Conventional View Emerging View The Human Situation: What is the story that we find ourselves in? God created the world as perfect, but because our primal ancestors, Adam and Eve, did not maintain the absolute perfection demanded by God, God has irrevocably determined that the entire universe and all it contains will be destroyed, and the souls of all human beings – except for those specifically exempted – will be forever punished for their imperfection in hell.1 God created the world as good, but human beings – as individuals, and as groups – have rebelled against God and filled the world with evil and injustice like a terrible disease. God wants to save humanity and heal it from its sickness, but humanity is hopelessly lost and confused, like sheep without a shepherd, wandering farther and farther into lostness and danger. Left to themselves, human beings will spiral downward in sickness and evil. Basic Questions: What questions did Jesus come to answer? Since everyone is doomed to hell, Jesus seeks to answer these questions: how can individuals be saved from eternal punishment in hell and instead go to heaven after they die? How can God help individuals be happy and successful until then? Since the human race is in such desperate trouble, Jesus seeks to answer this question: what must be done about the mess we’re in? The mess refers both to the general human condition and its specific outworking among his contemporaries: living under domination by the Roman empire, and divided into various competing sects. Jesus’ message: How did Jesus respond to the crisis? Jesus says, in essence, “If you want to be among those specifically qualified to escape being forever punished for your sins in hell, you must repent of your individual sins and believe that my Father punished me on the cross so He won’t have to punish you in hell. Only if you believe this will you go to heaven when everyone else is banished to hell.”2 This is the good news. Jesus says, in essence, “Other people and groups – including your own religious leaders - are leading you farther and farther astray. I have been sent by God with this good news – that God loves humanity, even in its lostness and sin. God graciously invites everyone and anyone to question and reject what they have been told and instead follow a new path. Trust me and become my disciple, and you will be transformed, and you will participate in the transformation of the world, which is possible, beginning right now.”3 This is the good news. 1 Of course, there are many modern western non-religious ontologies and framing stories too, plus Eastern ontologies and framing stories – both religious and irreligious. 2 This reflects a Calvinistic Evangelical protestant version of the message. The popular Roman Catholic version might say, “You must believe in the teachings of the church and follow its instructions, especially those regarding sacraments.” The popular mainline or liberal Protestant Copenhagen Consensus Top 10 Global Problems 1. Hunger and malnutrition 2. Climate change 3. Conflicts 4. Financial Instability 5. Water and Sanitation 6. Subsidies and Trade Barriers 7. Population/Migration 8. Communicable Diseases 9. Education 10. Governance and Corruption
  175. 175. Conventional View Emerging View The Human Situation: What is the story that we find ourselves in? God created the world as perfect, but because our primal ancestors, Adam and Eve, did not maintain the absolute perfection demanded by God, God has irrevocably determined that the entire universe and all it contains will be destroyed, and the souls of all human beings – except for those specifically exempted – will be forever punished for their imperfection in hell.1 God created the world as good, but human beings – as individuals, and as groups – have rebelled against God and filled the world with evil and injustice like a terrible disease. God wants to save humanity and heal it from its sickness, but humanity is hopelessly lost and confused, like sheep without a shepherd, wandering farther and farther into lostness and danger. Left to themselves, human beings will spiral downward in sickness and evil. Basic Questions: What questions did Jesus come to answer? Since everyone is doomed to hell, Jesus seeks to answer these questions: how can individuals be saved from eternal punishment in hell and instead go to heaven after they die? How can God help individuals be happy and successful until then? Since the human race is in such desperate trouble, Jesus seeks to answer this question: what must be done about the mess we’re in? The mess refers both to the general human condition and its specific outworking among his contemporaries: living under domination by the Roman empire, and divided into various competing sects. Jesus’ message: How did Jesus respond to the crisis? Jesus says, in essence, “If you want to be among those specifically qualified to escape being forever punished for your sins in hell, you must repent of your individual sins and believe that my Father punished me on the cross so He won’t have to punish you in hell. Only if you believe this will you go to heaven when everyone else is banished to hell.”2 This is the good news. Jesus says, in essence, “Other people and groups – including your own religious leaders - are leading you farther and farther astray. I have been sent by God with this good news – that God loves humanity, even in its lostness and sin. God graciously invites everyone and anyone to question and reject what they have been told and instead follow a new path. Trust me and become my disciple, and you will be transformed, and you will participate in the transformation of the world, which is possible, beginning right now.”3 This is the good news. 1 Of course, there are many modern western non-religious ontologies and framing stories too, plus Eastern ontologies and framing stories – both religious and irreligious. 2 This reflects a Calvinistic Evangelical protestant version of the message. The popular Roman Catholic version might say, “You must believe in the teachings of the church and follow its instructions, especially those regarding sacraments.” The popular mainline or liberal Protestant Rick Warren’s PEACE Plan 1. Plant churches to combat spiritual emptiness 2. Equip servant leaders to combat corrupt leadership 3. Assist the poor through humanitarian aid (poverty) 4. Care for the sick to combat disease 5. Educate the next generation to combat ignorance
  176. 176. spiritual emptiness corrupt leadership poverty disease ignorance hunger and malnutrition climate change conflicts Financial Instability Water/Sanitation subsidies/trade barriers population/ migration communicable diseases education governance/corruption hunger education gender inequality child mortality maternal health environmental sustainability ethnic conflicts terrorism weapons of mass destruction organized crime networks energy demands clean water population growth authoritarian regimes
  177. 177. spiritualemptinesscorrupt leadershippovertydisease ignorancehungerand malnutritionclimatechange conflictsFinancial InstabilityWater/Sanitation subsidies/tradebarriers population/migration communicablediseases education governance/corruption hungereducationgender inequalitychildmortality maternalhealth environmentalsustainability ethnicconflictsterrorism weaponsofmassdestruction organizedcrimenetworks energydemandscleanwater populationgrowth authoritarianregimes FOUR GLOBAL CRISES
  178. 178. Societal Machine
  179. 179. Societal Machine Prosperity Machine: a complex tool fashioned to achieve a desire.
  180. 180. Societal Machine Security Prosperity
  181. 181. Societal Machine Equity Security Prosperity
  182. 182. Societal Machine Equity Security Prosperity The Ecosystem
  183. 183. Societal Machine Equity Security Prosperity The Ecosystem Heat Solar Energy Resources Waste
  184. 184. The Ecosystem Heat Solar Energy
  185. 185. The Ecosystem Heat Solar Energy
  186. 186. Societal Machine Equity Security Prosperity The Ecosystem Heat Solar Energy Resources Waste Crisis 1. A Prosperity System that can’t stop growing beyond environmental limits, resulting in multi-faceted environmental crises. (The crisis of the planet.)
  187. 187. Societal Machine Equity Security Prosperity The Ecosystem Heat Solar Energy Resources Waste
  188. 188. Societal Machine Equity Security Prosperity Heat Solar Energy Resources Waste 2. An Equity System that can’t keep pace with the growing gap between the rich minority and the poor majority, resulting in suffering, resentment, and fear. (The crisis of poverty.)
  189. 189. Societal Machine Equity Security Prosperity The Ecosystem Heat Solar Energy Resources Waste
  190. 190. Societal Machine Equity Security Prosperity Heat Solar Energy Resources Waste 3. A Security System that arms rich and poor with more and more catastrophic weapons, resulting in vicious cycles of crime, mass migration, terrorism and anti-terrorism. (The crisis of peace.)
  191. 191. Societal Machine Equity Security Prosperity The Ecosystem Heat Solar Energy Resources Waste
  192. 192. Societal Machine Equity Security Prosperity The Ecosystem Heat Solar Energy Resources Waste Framing Story
  193. 193. Societal Machine Equity Security Prosperity Heat Solar Energy Resources Waste Framing Story 4. The Failure of the World’s Religions to provide a framing story capable of healing the societal machine - i.e. Good News. (The crisis of purpose.)
  194. 194. DOMINATION PURIFICATION COMPETITION VICTIMIZATION REVOLUTION ISOLATION Good News of the Commonwealth of God Creation, Liberation, Reconciliation
  195. 195. DOMINATION PURIFICATION COMPETITION VICTIMIZATION REVOLUTION ISOLATION Good News of the Commonwealth of God Creation, Liberation, Reconciliation
  196. 196. The kingdom of God … A God who forgives … A God who includes … A God who notices … A God who serves … A nonviolent God who reconciles … A God who heals … A God who transcends boundaries … A God who sides with the poor … A God who is present …
  197. 197. Domination: Us over them Revolution: Us versus them Purification: Us versus some of us Victimization: Us in spite of them Isolation: Us away from them Competition: Us competing with them. Kingdom of God/New Creation/ Reconciliation: Some of us for all of us.
  198. 198. Non-Domination: Service Non-Revolution: Nonviolent subversive action Non-Purification: Eating with outcasts Non-Victimization: Your faith has saved you! Non-Isolation: Physicians come to the sick Non-Accumulation: Seek first God’s kingdom and justice Kingdom of God/New Creation/ Reconciliation: Love God, love neighbor, love enemy, proclaim good news
  199. 199. Societal Machine Equity Security Prosperity The Ecosystem Heat Solar Energy Resources Waste Domination, Revolution, Purification, Isolation, Victimization, Competition?
  200. 200. Societal Machine Equity Security Prosperity The Ecosystem Heat Solar Energy Resources Waste Good News of the Kingdom of God?
  201. 201. After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. The time has come, he said. The kingdom of God has come near. Repent and believe the good news! Mark 1:15
  202. 202. Conventional View Emerging View The Human Situation: What is the story that we find ourselves in? God created the world as perfect, but because our primal ancestors, Adam and Eve, did not maintain the absolute perfection demanded by God, God has irrevocably determined that the entire universe and all it contains will be destroyed, and the souls of all human beings – except for those specifically exempted – will be forever punished for their imperfection in hell.1 God created the world as good, but human beings – as individuals, and as groups – have rebelled against God and filled the world with evil and injustice like a terrible disease. God wants to save humanity and heal it from its sickness, but humanity is hopelessly lost and confused, like sheep without a shepherd, wandering farther and farther into lostness and danger. Left to themselves, human beings will spiral downward in sickness and evil. Basic Questions: What questions did Jesus come to answer? Since everyone is doomed to hell, Jesus seeks to answer these questions: how can individuals be saved from eternal punishment in hell and instead go to heaven after they die? How can God help individuals be happy and successful until then? Since the human race is in such desperate trouble, Jesus seeks to answer this question: what must be done about the mess we’re in? The mess refers both to the general human condition and its specific outworking among his contemporaries: living under domination by the Roman empire, and divided into various competing sects. Jesus’ message: How did Jesus respond to the crisis? Jesus says, in essence, “If you want to be among those specifically qualified to escape being forever punished for your sins in hell, you must repent of your individual sins and believe that my Father punished me on the cross so He won’t have to punish you in hell. Only if you believe this will you go to heaven when everyone else is banished to hell.”2 This is the good news. Jesus says, in essence, “Other people and groups – including your own religious leaders - are leading you farther and farther astray. I have been sent by God with this good news – that God loves humanity, even in its lostness and sin. God graciously invites everyone and anyone to question and reject what they have been told and instead follow a new path. Trust me and become my disciple, and you will be transformed, and you will participate in the transformation of the world, which is possible, beginning right now.”3 This is the good news. 1 Of course, there are many modern western non-religious ontologies and framing stories too, plus Eastern ontologies and framing stories – both religious and irreligious. 2 This reflects a Calvinistic Evangelical protestant version of the message. The popular Roman Catholic version might say, “You must believe in the teachings of the church and follow its instructions, especially those regarding sacraments.” The popular mainline or liberal Protestant 4 Crises: Planetary crisis (Prosperity) Poverty crisis (Equity) Peace-making crisis (Security) Purpose crisis (Spirituality/story)
  203. 203. Societal Machine Equity Security Prosperity The Ecosystem Heat Solar Energy Resources Waste Good News of the Kingdom of God
  204. 204. The essence of struggle is neither endurance nor denial. The essence of struggle is the decision to become new rather than simply to become older. It is the opportunity to grow either smaller or larger in the process. There is, then, a gift hidden in the travails of forced change. It is the gift of beginning again: conversion. QuickTime™ and a TIFF (Uncompressed) decompressor are needed to see this picture. - Sister Joan Chittister, Scarred by Struggle, Transformed by Hope, p. 22
  205. 205. Our God, whose love makes us one family, May your unspeakable Name be revered. Here on earth may your commonwealth come… On earth, as in heaven, may your dreams come true.
  206. 206. Give us today our bread for today. Forgive us our wrongs as we forgive. Lead us away from the perilous trial, Liberate us from the evil.
  207. 207. For the kingdom is yours and yours alone, the power is yours and yours alone, the glory is yours and yours alone, Now and forever. Amen.
  208. 208. Conventional View Emerging View The Human Situation: What is the story that we find ourselves in? God created the world as perfect, but because our primal ancestors, Adam and Eve, did not maintain the absolute perfection demanded by God, God has irrevocably determined that the entire universe and all it contains will be destroyed, and the souls of all human beings – except for those specifically exempted – will be forever punished for their imperfection in hell.1 God created the world as good, but human beings – as individuals, and as groups – have rebelled against God and filled the world with evil and injustice like a terrible disease. God wants to save humanity and heal it from its sickness, but humanity is hopelessly lost and confused, like sheep without a shepherd, wandering farther and farther into lostness and danger. Left to themselves, human beings will spiral downward in sickness and evil. Basic Questions: What questions did Jesus come to answer? Since everyone is doomed to hell, Jesus seeks to answer these questions: how can individuals be saved from eternal punishment in hell and instead go to heaven after they die? How can God help individuals be happy and successful until then? Since the human race is in such desperate trouble, Jesus seeks to answer this question: what must be done about the mess we’re in? The mess refers both to the general human condition and its specific outworking among his contemporaries: living under domination by the Roman empire, and divided into various competing sects. Jesus’ message: How did Jesus respond to the crisis? Jesus says, in essence, “If you want to be among those specifically qualified to escape being forever punished for your sins in hell, you must repent of your individual sins and believe that my Father punished me on the cross so He won’t have to punish you in hell. Only if you believe this will you go to heaven when everyone else is banished to hell.”2 This is the good news. Jesus says, in essence, “Other people and groups – including your own religious leaders - are leading you farther and farther astray. I have been sent by God with this good news – that God loves humanity, even in its lostness and sin. God graciously invites everyone and anyone to question and reject what they have been told and instead follow a new path. Trust me and become my disciple, and you will be transformed, and you will participate in the transformation of the world, which is possible, beginning right now.”3 This is the good news. 1 Of course, there are many modern western non-religious ontologies and framing stories too, plus Eastern ontologies and framing stories – both religious and irreligious. 2 This reflects a Calvinistic Evangelical protestant version of the message. The popular Roman Catholic version might say, “You must believe in the teachings of the church and follow its instructions, especially those regarding sacraments.” The popular mainline or liberal Protestant
  209. 209. QUESTION 4: JESUS who is he and why is he so important? “vampire Christians”
  210. 210. QUESTION 4: JESUS who is he and why is he so important? 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)
  211. 211. insights 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 rene girard
  212. 212. If love and violence are incompatible, the definition of the Logos must take this into account.The difference between the Greek Logos and the Johannine Logos must be an obvious one, which gets concealed only in the tortuous complications of a type of thought that never succeeds in ridding itself of its own violence. (270)
  213. 213. Heidegger is absolutely right to state that there has never been any thought in the West but Greek thought, even when the labels were Christian. Christianity has no special existence in the domain of thought. Continuity with the Greek Logos has never been interrupted... everything is Greek and nothing is Christian. (273)
  214. 214. By cultural Platonism we mean the unexamined conviction that human institutions have been and are what they are for all eternity, that they have little need to evolve and none whatsoever to be engendered. ... It is quite evident how a universal Platonism manages to obscure any phenomena that contradict it. (TH 59)
  215. 215. Behaving in a truly divine manner, on an earth still in the clutches of violence, means not dominating humans, not overwhelming them with supernatural power; it means not terrifying and astonishing them in turn, through the sufferings and blessings on can confer; it means not creating difference between doubles and not taking part in their disputes.‘God is no respecter of persons.’ He makes no distinction between ‘Greeks and Jews, men and women, etc.’ This can look like complete indifference and can lead to the conclusion that the all-powerful does not exist, so long as his transcendence keeps him infinitely far from us and our violent undertakings. But the same characteristics are revealed as a heroic and perfect love once this transcendence becomes incarnate in a human being and walks among men, to teach them about the true God and to draw them closer to Him. (234)
  216. 216. There is no privileged stance from which absolute truth can be discovered...That is why the Word that states itself to be absolutely true never speaks except from the position of a victim in the process of being expelled.... [F]or two thousand years this Word has been misunderstood, despite the enormous amount of publicity it has received. (435)
  217. 217. Jesus as the non-violent word of God. God with and for the poor. God who cares for creation.
  218. 218. What are the questions? 1. The narrative question: What is the shape of the biblical narrative? Storyline, plotline? 2. The authority question: What is the Bible, and what is it for? How does it have authority? 3. The God question: Is God violent? Why does God seem so violent and genocidal in so many bible passages?
  219. 219. 4. The Jesus Question: Who is Jesus, and why does he matter? 5. The Gospel Question: What is the gospel - a message of evacuation or transformation? Exclusion or inclusion? - Reign, kingdom, economy, ecosystem, dance, friendship, network of God.
  220. 220. 6. The church question: What do we do about the church? - The church as school of Christ- likeness and love, training and deploying of love-peace-justice activists.
  221. 221. 7. The sex question: Can we deal with issues of sexuality without fighting and dividing? - Deeper issue: sexuality to embodiment to humanity to creation
  222. 222. 8. The future question: Can we find a more hopeful vision of the future? - Evacuation plan to incarnation plan, a Participatory Eschatology
  223. 223. 9. The pluralism question: How should we relate to people of other faiths? - Seeking a strong and benevolent Christian identity
  224. 224. 10. The next step question: How can we pursue this quest in humility, love, and peace? - Winning a hearing, not winning an argument.
  225. 225. 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”
  226. 226. Fr. Vincent Donovan: Do not leave others where they are. Do not bring them to where you are, as beautiful as that place might be. Instead, go with them to a new place neither you nor they have ever been before.
  227. 227. Go into all the world and proclaim the gospel (the good, joyful, healing story) to all creation. - Jesus
  228. 228. something is trying to be born: envisioning a new kind of Christian faith Text

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