Post Modern Imagination and mission

1. Postmodern ImaginationPostmodern Imagination
and Missionand Mission
Session 9Session 9
JoshvaJoshva

2. Main Missiological ThemesMain Missiological Themes
Missiological ImaginationMissiological Imagination
Liberating ImaginationLiberating Imagination
Evangelical ImaginationEvangelical Imagination
Reconstructive ImaginationReconstructive Imagination
Cross cultural ImaginationCross cultural Imagination
Theological ImaginationTheological Imagination
Empowered Self! Spiritual ImaginationEmpowered Self! Spiritual Imagination
Hope! Imagining New World!Hope! Imagining New World!

3. ResourcesResources
Walter Brueggemann, The Bible and PostmodernWalter Brueggemann, The Bible and Postmodern
Imagination pp.1-57Imagination pp.1-57
Walter Brueggemann, The Prophetic Imagination…Walter Brueggemann, The Prophetic Imagination…
J Richard Middleton and Brian J W Truth is StrangerJ Richard Middleton and Brian J W Truth is Stranger
than it used to be, pp.108-196.than it used to be, pp.108-196.
Richard Briggs,Missiological Issues for 21st Century.Richard Briggs,Missiological Issues for 21st Century.
http://www.postmission.com/articles/mississc21.pdfhttp://www.postmission.com/articles/mississc21.pdf
Sharon WelchSharon Welch Sweet Dreams in America: Making EthicsSweet Dreams in America: Making Ethics
and Spirituality Workand Spirituality Work. London: Routledge, 1999. London: Routledge, 1999

4. Words under Question inWords under Question in
postmodernpostmodern
No Truth but truthsNo Truth but truths
No Reality but mediatedNo Reality but mediated
No The Meaning but meaningsNo The Meaning but meanings
No Objective knowledge but knowledgeNo Objective knowledge but knowledge
No grandnarrative but MetanarrativesNo grandnarrative but Metanarratives
Selfs within selfSelfs within self

5. Issues under question inIssues under question in
postmodernpostmodern
PowerPower
ClaimsClaims
AuthoritarianismAuthoritarianism
ExclusiveExclusive
InstitutionalisedInstitutionalised
DominationDomination
ExploitationExploitation
False consciousnessFalse consciousness

6. Reaction to ModernReaction to Modern
Suspicion of all narrativesSuspicion of all narratives
Rejection of claimsRejection of claims
Counter narrativesCounter narratives
Question scientific methodsQuestion scientific methods
Alternative methodologiesAlternative methodologies
Isolation of truthsIsolation of truths
Self-centred spiritualitySelf-centred spirituality
Gratification for living todayGratification for living today
Resistance for any compelling ideologiesResistance for any compelling ideologies

7. Missiological responseMissiological response
HumblingHumbling
Emptying oneselfEmptying oneself
DialogueDialogue
Relating peopleRelating people
Celebrating lifeCelebrating life
ChallengingChallenging
DeconstructingDeconstructing
ReconstructingReconstructing
Building communitiesBuilding communities

8. Missiological ImaginationMissiological Imagination
In sum, Christian mission is nothing more orIn sum, Christian mission is nothing more or
less than “participation in God’s existence inless than “participation in God’s existence in
the world.”the world.”[46][46] It is about a respectful,It is about a respectful,
dialogical crossing of cultural, religious,dialogical crossing of cultural, religious,
personal, racial, class and even geographicalpersonal, racial, class and even geographical
boundaries; it is a “single but complexboundaries; it is a “single but complex
reality,”reality,”[47][47] of proclamation and witness,of proclamation and witness,
liturgy and contemplation, efforts atliturgy and contemplation, efforts at
inculturation, participation in interreligiousinculturation, participation in interreligious
dialogue, commitment to justice, peace anddialogue, commitment to justice, peace and
the integrity of creation, and engagement inthe integrity of creation, and engagement in
reconciliation.reconciliation.

9. BevansBevans
It is this method of practical theology--rootedIt is this method of practical theology--rooted
in experience and practice, nourished by thein experience and practice, nourished by the
Christian Tradition and moving to a moreChristian Tradition and moving to a more
faithful practice in an unending spiral--that afaithful practice in an unending spiral--that a
systematic theology with a “missiologicalsystematic theology with a “missiological
imagination” will employ. Theology will haveimagination” will employ. Theology will have
as its starting point the life of the Christianas its starting point the life of the Christian
community as it strives to discern what Godcommunity as it strives to discern what God
is doing in human history and how theis doing in human history and how the
church might be the sign and instrument ofchurch might be the sign and instrument of
that saving presence.that saving presence.

10. DialogicalDialogical
the contemporary missiological convictionthe contemporary missiological conviction
about the dialogical nature of mission mightabout the dialogical nature of mission might
point to new ways to conceive the divinepoint to new ways to conceive the divine
perfections--like those of omnipotence andperfections--like those of omnipotence and
impassibility. If God is truly a dialogical God,impassibility. If God is truly a dialogical God,
vulnerability, suffering and growth can hardlyvulnerability, suffering and growth can hardly
be conceived as imperfect qualities. Abe conceived as imperfect qualities. A
“missiological imagination” might lead“missiological imagination” might lead
systematic theologians to a new level ofsystematic theologians to a new level of
dialogue with “process” or “neoclassical”dialogue with “process” or “neoclassical”
approaches to God’s Mystery.approaches to God’s Mystery.

11. Biblical imaginationBiblical imagination
God imagines human beings as God’sGod imagines human beings as God’s
own image (Genesis 1)own image (Genesis 1)
Prophetic imagination – Critique andProphetic imagination – Critique and
alternative (Samuel and Saul)alternative (Samuel and Saul)
Poetical Imagination – Participation andPoetical Imagination – Participation and
celebrationcelebration
Narrative Imagination – Descriptive andNarrative Imagination – Descriptive and
relevancerelevance

12. God’s imagination of peopleGod’s imagination of people
As God’s image (Creation story)As God’s image (Creation story)
As not Uniformity but unity within diversityAs not Uniformity but unity within diversity
(Babel story)(Babel story)
As not dominion but to serve (Genesis 1As not dominion but to serve (Genesis 1
and Gospel)and Gospel)
As equals not sameness (Exodus – alien)As equals not sameness (Exodus – alien)
As not gathering but Sharing resourcesAs not gathering but Sharing resources
As one with him not merely claimAs one with him not merely claim

13. Examples from the OTExamples from the OT
Nathan’s Prophetic Imagination 2 SamuelNathan’s Prophetic Imagination 2 Samuel
12:1-1412:1-14
There were two men in a certain town,There were two men in a certain town,
one rich and the other poor.one rich and the other poor. … You are… You are
the man! This is what the Lord, the God ofthe man! This is what the Lord, the God of
IsraelIsrael
Nehemiah’s imagination of reconstruction ofNehemiah’s imagination of reconstruction of
his countryhis country
Amos’ challenges to the priests andAmos’ challenges to the priests and
religious leadersreligious leaders

14. Bible and imaginationBible and imagination
God’s Liberating ImaginationGod’s Liberating Imagination
Human Leadership and Imagination inHuman Leadership and Imagination in
liberating Missionliberating Mission
People’s participation, negation andPeople’s participation, negation and
negotiationnegotiation
Imagining destruction but invited forImagining destruction but invited for
Reconstruction (Nehemiah)Reconstruction (Nehemiah)
Imagining a New Creation and New WorldImagining a New Creation and New World

15. Prophetic ImaginationProphetic Imagination
by Walter Brueggemannby Walter Brueggemann
The task of prophetic ministry is to nurture,The task of prophetic ministry is to nurture,
nourish and evoke a consciousness andnourish and evoke a consciousness and
perception alternative to the consciousness andperception alternative to the consciousness and
perception of dominant culture around us.perception of dominant culture around us.
I suggest that the dominant culture, now and inI suggest that the dominant culture, now and in
every time, is grossly uncritical, cannot tolerateevery time, is grossly uncritical, cannot tolerate
serious and fundamental criticism, and will go toserious and fundamental criticism, and will go to
great lengths to stop it. Conversely, thegreat lengths to stop it. Conversely, the
dominant culture is a wearied culture, nearlydominant culture is a wearied culture, nearly
unable to be seriously energized to newunable to be seriously energized to new
promises from God.promises from God.

16. MosesMoses
Radical break from both the religion of theRadical break from both the religion of the
static triumphalism and the politics ofstatic triumphalism and the politics of
oppression and exploitation. A. byoppression and exploitation. A. by
exposing gods of power who had noexposing gods of power who had no
power, mythical legitimacy of Pharaoh’spower, mythical legitimacy of Pharaoh’s
social world is destroyed B. Counteringsocial world is destroyed B. Countering
the politics of oppression with the politicsthe politics of oppression with the politics
of justice and compassionof justice and compassion

17. Moses a ProphetMoses a Prophet
Moses is the prophet, and his task becomesMoses is the prophet, and his task becomes
ours: toours: to criticize and dismantlecriticize and dismantle the human royalthe human royal
regime, and toregime, and to energizeenergize toward the new realitytoward the new reality
that God wants to bring in. This new realitythat God wants to bring in. This new reality
existed more or less until the time of Solomon,existed more or less until the time of Solomon,
when Solomon recreated within Israel the samewhen Solomon recreated within Israel the same
conditions they experienced in Egypt:conditions they experienced in Egypt: affluenceaffluence
of the ruling class at the expense of the poor,of the ruling class at the expense of the poor,
oppressionoppression and enslavement, andand enslavement, and static religionstatic religion,,
sanctioned and with access controlled bysanctioned and with access controlled by
royalty.royalty.

18. Hope and prophetHope and prophet
Brueggemann notes that the traditional “liberal”Brueggemann notes that the traditional “liberal”
theological position has been excellent at thetheological position has been excellent at the
prophetic act of criticism, but has lost any realprophetic act of criticism, but has lost any real
connection with God to allow for true hope ofconnection with God to allow for true hope of
energizing change. The best the liberal prophetenergizing change. The best the liberal prophet
can do is critique. The traditional “conservative”can do is critique. The traditional “conservative”
theological position excels at holding on to hopetheological position excels at holding on to hope
of a future that energizes, but has lost any realof a future that energizes, but has lost any real
distance from the dominating culture to offer adistance from the dominating culture to offer a
genuine challenge to what is. The best thegenuine challenge to what is. The best the
conservative prophet can do is hope for heavenconservative prophet can do is hope for heaven
after a burned up earth.after a burned up earth.

19. Hope ImaginationHope Imagination
by Walter Bruggemannby Walter Bruggemann
Jeremiah (2:2,13,32; 3:19; 5:6,22) asserts anJeremiah (2:2,13,32; 3:19; 5:6,22) asserts an
incredible freedom about God so that each heincredible freedom about God so that each he
speaks to God or about God, he has thespeaks to God or about God, he has the
amazing capacity to create a quite new scenarioamazing capacity to create a quite new scenario
that keeps all parties open and in jeopardy. Thethat keeps all parties open and in jeopardy. The
poetic language of Jeremiah is an invitation topoetic language of Jeremiah is an invitation to
seek for language that is passionate, dangerousseek for language that is passionate, dangerous
and imaginative enough to make available theand imaginative enough to make available the
passion, danger and freedom of God whopassion, danger and freedom of God who
summons us to God’s own conflict.summons us to God’s own conflict.

20. Poetic language of JeremiahPoetic language of Jeremiah
Jeremiah’s language is free, porous andJeremiah’s language is free, porous and
impressionisticimpressionistic
Poets have no advise to give people. They onlyPoets have no advise to give people. They only
want people to see differently, to revision life.want people to see differently, to revision life.
Poets speak porously. They use the kind ofPoets speak porously. They use the kind of
language that is not exhausted at first hearing.language that is not exhausted at first hearing.
The purpose of porous language is to leave theThe purpose of porous language is to leave the
poem and reality to which it points open for thepoem and reality to which it points open for the
experience of the listener. (pp 21-25)experience of the listener. (pp 21-25)
Jeremiah believes that God is able to do anJeremiah believes that God is able to do an
utterly new thing which violates our reason, ourutterly new thing which violates our reason, our
control and our despair.control and our despair.

21. Liberative ImaginationLiberative Imagination
Connor raises the issue of her race ("born ofConnor raises the issue of her race ("born of
white parents") and social perspectivewhite parents") and social perspective
("entitled") while asserting that "the abomination("entitled") while asserting that "the abomination
of slavery and the ongoing implications of racismof slavery and the ongoing implications of racism
could be linked to the failure of the imaginationcould be linked to the failure of the imagination
of nonblack people who resisted seeing anyoneof nonblack people who resisted seeing anyone
of color like themselves." She argues that slaveof color like themselves." She argues that slave
narratives empower non-blacks to share in thenarratives empower non-blacks to share in the
experiences of the "dispossessed," allowingexperiences of the "dispossessed," allowing
them to imagine grace as they share in thethem to imagine grace as they share in the
liberation of the enslaved while actualizing theirliberation of the enslaved while actualizing their
own liberation from prejudice and willedown liberation from prejudice and willed
ignorance. (Kimberly Rae 2000)ignorance. (Kimberly Rae 2000)

22. Theological ImaginationTheological Imagination
by Gordon D Kaufmanby Gordon D Kaufman
Theology means to analyse, criticallyTheology means to analyse, critically
engage and reconstruct the image orengage and reconstruct the image or
concept of Godconcept of God
The image of God a human construct -The image of God a human construct -
developed through extrapolation of certaindeveloped through extrapolation of certain
finite metaphors and models – drawn from afinite metaphors and models – drawn from a
particular human experienceparticular human experience
Christian reference points are metaphor –Christian reference points are metaphor –
God’s humanenessGod’s humaneness

23. KaufmanKaufman
Theologian assesses Adequacy in expressingTheologian assesses Adequacy in expressing
God’s absoluteness and God’s humaneness andGod’s absoluteness and God’s humaneness and
to reconstruct it for the contemporary contextto reconstruct it for the contemporary context
God as ultimate point of reference toGod as ultimate point of reference to
contemporary forms of experience and lifecontemporary forms of experience and life
Warned of idolatrous absolutization andWarned of idolatrous absolutization and
dehumanization must be relativised and resisteddehumanization must be relativised and resisted
in the light of that loving One who alone isin the light of that loving One who alone is
absoluteabsolute

24. missionmission
Relational factor
Narrative factor
Communal factor
Process or journey
factor
The Holy Spirit Factor
Learning factor
Service factor