These are slides which accompanied a presentation I made to St. Philip the Deacon Lutheran church in Minnesota on 14 December 2021. They have been reading the book I co-wrote with Stephen Brookfield, Becoming a White Antiracist (Stylus, 2021).
This is a presentation I made to the faculty of United Lutheran Seminary on Monday, April 25, 2022. The faculty had been reading my book, and this was a chance to work together.
This document discusses building strong religious identities through hospitality rather than hostility. It argues that religious differences alone do not separate people, but rather that people build identities in opposition to others. The document proposes examining core Christian doctrines not as markers of hostility against other faiths, but as "healing teachings" meant to bring unity. It provides examples of reinterpreting doctrines like creation, original sin, election, and the Trinity in a way that could promote solidarity across religious differences. The goal is to develop a strong Christian identity based on benevolence rather than enmity toward other faith traditions.
The document discusses Jesus' missional message, motive, and life as priorities for how the church thinks about and carries out its mission. It examines Jesus' message of the reign of God, including how the church lost and must recover this message. It also explores Jesus' motive as seen in several biblical passages and how his life was one of identification, incarnation, and embodiment of grace, love, and justice. The purpose was to establish a new community pointing to God's plan for the world through demonstrating and anticipating the future brought by Jesus Christ.
This document discusses ways that white people can engage in anti-racist work. It recommends civic engagement through voting, government participation, advocacy, and community organizing. It emphasizes that anti-racist work must be grounded in justice, compassion, creativity and healing trauma. Transformation requires radical and embodied encounters with others that create change. Restorative justice and circle practices can help repair harm and build relationships in the community.
The radical, revolutionary concept of grace power pointLatimerMinster
The document discusses the concept of grace in Christianity, describing it as God offering salvation through Jesus Christ alone rather than through human works or merit. Grace is defined as "everything for nothing to those who don't deserve anything." The presentation explores how grace should motivate Christians to live gratefully and extend grace towards others.
The document poses 10 questions that are transforming Christian faith, moving away from statements and debates toward conversations that launch new quests. The questions include: What is the shape of the biblical narrative? How does the Bible have authority? Is God violent? Who is Jesus and why does he matter? What is the gospel message - exclusion or inclusion? How can the church be transformed? How can issues of sexuality be addressed without division? Can a more hopeful vision of the future be found? How should Christians relate to other faiths? How can this quest be pursued with love, humility and peace?
These are slides which accompanied a presentation I made to St. Philip the Deacon Lutheran church in Minnesota on 14 December 2021. They have been reading the book I co-wrote with Stephen Brookfield, Becoming a White Antiracist (Stylus, 2021).
This is a presentation I made to the faculty of United Lutheran Seminary on Monday, April 25, 2022. The faculty had been reading my book, and this was a chance to work together.
This document discusses building strong religious identities through hospitality rather than hostility. It argues that religious differences alone do not separate people, but rather that people build identities in opposition to others. The document proposes examining core Christian doctrines not as markers of hostility against other faiths, but as "healing teachings" meant to bring unity. It provides examples of reinterpreting doctrines like creation, original sin, election, and the Trinity in a way that could promote solidarity across religious differences. The goal is to develop a strong Christian identity based on benevolence rather than enmity toward other faith traditions.
The document discusses Jesus' missional message, motive, and life as priorities for how the church thinks about and carries out its mission. It examines Jesus' message of the reign of God, including how the church lost and must recover this message. It also explores Jesus' motive as seen in several biblical passages and how his life was one of identification, incarnation, and embodiment of grace, love, and justice. The purpose was to establish a new community pointing to God's plan for the world through demonstrating and anticipating the future brought by Jesus Christ.
This document discusses ways that white people can engage in anti-racist work. It recommends civic engagement through voting, government participation, advocacy, and community organizing. It emphasizes that anti-racist work must be grounded in justice, compassion, creativity and healing trauma. Transformation requires radical and embodied encounters with others that create change. Restorative justice and circle practices can help repair harm and build relationships in the community.
The radical, revolutionary concept of grace power pointLatimerMinster
The document discusses the concept of grace in Christianity, describing it as God offering salvation through Jesus Christ alone rather than through human works or merit. Grace is defined as "everything for nothing to those who don't deserve anything." The presentation explores how grace should motivate Christians to live gratefully and extend grace towards others.
The document poses 10 questions that are transforming Christian faith, moving away from statements and debates toward conversations that launch new quests. The questions include: What is the shape of the biblical narrative? How does the Bible have authority? Is God violent? Who is Jesus and why does he matter? What is the gospel message - exclusion or inclusion? How can the church be transformed? How can issues of sexuality be addressed without division? Can a more hopeful vision of the future be found? How should Christians relate to other faiths? How can this quest be pursued with love, humility and peace?
The two pathways for coping with the rage of being oppressed: increasing bitterness and violence or peacemaking and reconciliation? The way of Alinksy or the way of Assissi!! How does identifying rage then enable it to be turned into productive engagement in changing oppression?
This document outlines a proposed revolutionary children's ministry curriculum that shifts away from traditional approaches. The proposed curriculum focuses on (1) helping children become lifelong followers of God in the way of Jesus, (2) joining Jesus in seeking justice, peace and joy for all, (3) embracing the idea that God is greater than any single understanding, and (4) presenting the good news of Jesus as a better way for humans to live individually and together. It aims to train children as agents of positive change in the world and have them see themselves as part of God's ongoing work of love and healing in creation.
REL101(WI) World ReligionsReflection Paper #2The Problem of.docxcarlt3
REL101(WI): World Religions
Reflection Paper #2
The Problem of Evil
The most formidable challenge a believer in God must face is known as “the problem of evil.” This problem, which goes back to ancient times yet is no less distressing today, asks about the relationship between belief in God and the existence of evil in the world. If God is truly good and cares for us, why do bad things continually happen to good people? How can there be so much unmerited evil and suffering in the world if an all-powerful and all-loving creator governs the universe? Like many other faiths, Judaism has had to confront such questions head on. While much of Jewish history is full of pain and suffering, nothing has tested the Jewish faith like the mass slaughter of Jews during the Holocaust (or Shoah). Given God’s covenantal promise of a blessed existence and God’s declaration that the Jews are his “chosen people,” many wonder today how they can possibly square the extermination of 6 million such people with belief in a deity who is said to be both compassionate and just. For this second Reflection Paper, you are asked to weigh in on this conflicted debate. Before you begin to write, consider the discussion of Judaism in class, read carefully the article “The Problem of Evil” posted under “Course Materials” on Blackboard, and research at least two other articles of your choice that address this topic. Then, in your paper, expand this difficult issue to all of the Western religions and offer your best insights on the ongoing attempt to make sense of the problem of evil. If you are a believer, how do you reconcile your belief in an all-powerful, all-loving God and the immense evil that surrounds us? Which of the many solutions to the problem of evil (officially known a “theodicy”), do you find convincing? If you are not committed to a religious belief, what is your opinion about the problem of evil? Is this problem great enough to lead one to atheism, as many have argued? Is one of the counterarguments presented in this discussion particularly powerful?
The Problem of Evil
Introduction: The Great Problem
We live in a world in shadow. It’s a fact, noted by every religion and belief system throughout history, that suffering plagues the human condition. Some of us experience far more pain than others, but it’s something we must all face during our lives. Possibly even worse than the existence of suffering is the randomness with which it strikes—often in the lives of people who have done nothing to deserve it—and our too-frequent powerlessness to help the afflicted innocent.
The great and terrible fact of suffering has been humanity’s constant companion. Our history as a species is a long, slow climb up from the darkness, punctuated by much faltering, backsliding, and frustration. For thousands of years of human history, every day was a struggle to stay alive. Plagues and epidemics swept continents like wildfire. Natural disasters led to the collapse of great empires..
Seeing in 3D - Glimpsing the Future of the ChurchConvergence
This document outlines the vision and values of a progressive Christian church. In 3 sentences:
The church believes in living out God's reign through love, justice, fresh interpretation of the Bible, care for the earth, and joining God in healing the world. It seeks to build inclusive partnerships across differences and engage in nonviolent conflict resolution. The values expressed include theological reflection, the arts, spiritual practices, and hosting constructive theological conversation.
The Resistance of Self-Justification to God’s GraceDigitalbulbs
What is the question to which justification-by-faith is the answer? Here it is: how does our gracious God rescue us from the practice of self-justification?1In the sixteenth-century the opposite of justification-by-faith was said by the Reformers to be justification by works or merit, for example, through indulgences and such. In our twenty-first cen-tury context, might we abstract from this five-century old debate to identify a more universal human propensity? If justification-by-faith is a genuine product of the New Testament gospel, then we expect it to illuminate theological anthropology in its broad and inclusive scope.
This document discusses envisioning a new kind of Christian faith by rethinking foundational questions in less combative ways. It presents 10 questions transforming Christianity, including the biblical narrative, God's nature, Jesus' identity, and the church's purpose. The goal is not winning arguments but finding inclusive answers through humility, love, and peace to build a hopeful future where one age succeeds another with new possibilities.
Part 1 of 4 lessons History of Christian Church
by Richard. C Close
Chrysalis Campaign Inc
For Educational Purposes Only. Copyrights are noted on pape
African images copyright Richard C. Close
Website: www.Chrysaliscampaign.com
Join: https://www.linkedin.com/company/chrysalis-campaign-inc
More lessons at Facebook: fb.en/chrysalislessons
Reinhold Niebuhr argued that prophetic Christianity demands an impossible ethical ideal of love that cannot be fully realized in earthly life. He believed compromise is necessary due to human corruption. Nicholas Wolterstorff defined shalom as right relationship with God, others, and creation involving justice, responsibility, and delight. Dietrich Bonhoeffer said the church must first question state injustice, help victims, and potentially halt injustice by intervening directly. Gustavo Gutierrez described a spirituality of liberation involving conversion to God and neighbor through community and inner freedom from sin and servitude.
The document discusses reorienting one's thinking towards the reality of Jesus and his message. It states that most people have been imagining a world without a king for years, so deprogramming from old assumptions is needed. By leaving comfortable assumptions behind, people will be ready to engage with culture in new ways and not see destiny as apart from God.
The document discusses the philosophical problem of evil - how can a completely good, all-knowing, and all-powerful God allow evil to exist in the world? It outlines several theistic explanations, including: 1) Evil as non-being, where evil is an absence rather than positive thing; 2) Dualism, where an opposing evil power exists; and 3) Moral theory, where God limits evil by nature but allows free will which can lead to suffering. It highlights the need to understand Augustine of Hippo and Irenaeus' attempts to explain how God's love is compatible with suffering and evil in the world.
The document summarizes how to share the Christian gospel message with others in 3 steps. It begins by drawing a picture of the broken world and humanity's problem with sin. It then illustrates how Jesus came to restore relationships with God and others through his death and resurrection. Finally, it explains that Christians are called to continue Jesus' mission by sharing the message of reconciliation with others in the world. The overall approach is to have a respectful spiritual conversation using visual aids to tell the story of creation, fall, and redemption through Christ.
Leonard Sweet responds to accusations and criticisms of his theology and writings. He acknowledges some past works could be improved but denies endorsing New Age or emergent theology. While quoting outside sources, he aimed to evangelize, not compromise orthodoxy. He critiques how "emerging church" lacks passion for salvation and separates Jesus from his teachings. Reviews of Sweet's book "Nudge" criticize his view that evangelism should "nudge" people to the God within them, not introduce them to Jesus, but Sweet argues traditional evangelism is flawed and his goal is to revolutionize how Christians reach others.
The document discusses key aspects of practical Christian living including:
1) Stewardship of time, talents, abilities and possessions for the benefit of others.
2) The importance of tithing as a small way to give back to God for all He has given.
3) Loving oneself in the Christian sense of living for God and others, not selfishly.
4) Biblical marriage as a sacred, intimate bond between a man and woman meant to reflect Christ's relationship with the church.
5) Challenges around sexuality in society today and the need for compassionate yet principled biblical counsel.
The document discusses the wisdom of the cross according to 1 Corinthians 1:18-25 and how it relates to Passionist spirituality and suffering. It reflects on how Christ died for our sins and how the cross, though foolishness to some, is the power of God. It discusses how suffering can cultivate compassion through opening ourselves to the experience and allowing ourselves to be sensitized to others' suffering, as Christ did on the cross.
The Earth and Your Story: A Digital Storytelling WorkshopMary Hess
These are slides that accompanied a digital storytelling workshop as part of a research project led by Mary Hess of Luther Seminary on care for creation and faith.
The two pathways for coping with the rage of being oppressed: increasing bitterness and violence or peacemaking and reconciliation? The way of Alinksy or the way of Assissi!! How does identifying rage then enable it to be turned into productive engagement in changing oppression?
This document outlines a proposed revolutionary children's ministry curriculum that shifts away from traditional approaches. The proposed curriculum focuses on (1) helping children become lifelong followers of God in the way of Jesus, (2) joining Jesus in seeking justice, peace and joy for all, (3) embracing the idea that God is greater than any single understanding, and (4) presenting the good news of Jesus as a better way for humans to live individually and together. It aims to train children as agents of positive change in the world and have them see themselves as part of God's ongoing work of love and healing in creation.
REL101(WI) World ReligionsReflection Paper #2The Problem of.docxcarlt3
REL101(WI): World Religions
Reflection Paper #2
The Problem of Evil
The most formidable challenge a believer in God must face is known as “the problem of evil.” This problem, which goes back to ancient times yet is no less distressing today, asks about the relationship between belief in God and the existence of evil in the world. If God is truly good and cares for us, why do bad things continually happen to good people? How can there be so much unmerited evil and suffering in the world if an all-powerful and all-loving creator governs the universe? Like many other faiths, Judaism has had to confront such questions head on. While much of Jewish history is full of pain and suffering, nothing has tested the Jewish faith like the mass slaughter of Jews during the Holocaust (or Shoah). Given God’s covenantal promise of a blessed existence and God’s declaration that the Jews are his “chosen people,” many wonder today how they can possibly square the extermination of 6 million such people with belief in a deity who is said to be both compassionate and just. For this second Reflection Paper, you are asked to weigh in on this conflicted debate. Before you begin to write, consider the discussion of Judaism in class, read carefully the article “The Problem of Evil” posted under “Course Materials” on Blackboard, and research at least two other articles of your choice that address this topic. Then, in your paper, expand this difficult issue to all of the Western religions and offer your best insights on the ongoing attempt to make sense of the problem of evil. If you are a believer, how do you reconcile your belief in an all-powerful, all-loving God and the immense evil that surrounds us? Which of the many solutions to the problem of evil (officially known a “theodicy”), do you find convincing? If you are not committed to a religious belief, what is your opinion about the problem of evil? Is this problem great enough to lead one to atheism, as many have argued? Is one of the counterarguments presented in this discussion particularly powerful?
The Problem of Evil
Introduction: The Great Problem
We live in a world in shadow. It’s a fact, noted by every religion and belief system throughout history, that suffering plagues the human condition. Some of us experience far more pain than others, but it’s something we must all face during our lives. Possibly even worse than the existence of suffering is the randomness with which it strikes—often in the lives of people who have done nothing to deserve it—and our too-frequent powerlessness to help the afflicted innocent.
The great and terrible fact of suffering has been humanity’s constant companion. Our history as a species is a long, slow climb up from the darkness, punctuated by much faltering, backsliding, and frustration. For thousands of years of human history, every day was a struggle to stay alive. Plagues and epidemics swept continents like wildfire. Natural disasters led to the collapse of great empires..
Seeing in 3D - Glimpsing the Future of the ChurchConvergence
This document outlines the vision and values of a progressive Christian church. In 3 sentences:
The church believes in living out God's reign through love, justice, fresh interpretation of the Bible, care for the earth, and joining God in healing the world. It seeks to build inclusive partnerships across differences and engage in nonviolent conflict resolution. The values expressed include theological reflection, the arts, spiritual practices, and hosting constructive theological conversation.
The Resistance of Self-Justification to God’s GraceDigitalbulbs
What is the question to which justification-by-faith is the answer? Here it is: how does our gracious God rescue us from the practice of self-justification?1In the sixteenth-century the opposite of justification-by-faith was said by the Reformers to be justification by works or merit, for example, through indulgences and such. In our twenty-first cen-tury context, might we abstract from this five-century old debate to identify a more universal human propensity? If justification-by-faith is a genuine product of the New Testament gospel, then we expect it to illuminate theological anthropology in its broad and inclusive scope.
This document discusses envisioning a new kind of Christian faith by rethinking foundational questions in less combative ways. It presents 10 questions transforming Christianity, including the biblical narrative, God's nature, Jesus' identity, and the church's purpose. The goal is not winning arguments but finding inclusive answers through humility, love, and peace to build a hopeful future where one age succeeds another with new possibilities.
Part 1 of 4 lessons History of Christian Church
by Richard. C Close
Chrysalis Campaign Inc
For Educational Purposes Only. Copyrights are noted on pape
African images copyright Richard C. Close
Website: www.Chrysaliscampaign.com
Join: https://www.linkedin.com/company/chrysalis-campaign-inc
More lessons at Facebook: fb.en/chrysalislessons
Reinhold Niebuhr argued that prophetic Christianity demands an impossible ethical ideal of love that cannot be fully realized in earthly life. He believed compromise is necessary due to human corruption. Nicholas Wolterstorff defined shalom as right relationship with God, others, and creation involving justice, responsibility, and delight. Dietrich Bonhoeffer said the church must first question state injustice, help victims, and potentially halt injustice by intervening directly. Gustavo Gutierrez described a spirituality of liberation involving conversion to God and neighbor through community and inner freedom from sin and servitude.
The document discusses reorienting one's thinking towards the reality of Jesus and his message. It states that most people have been imagining a world without a king for years, so deprogramming from old assumptions is needed. By leaving comfortable assumptions behind, people will be ready to engage with culture in new ways and not see destiny as apart from God.
The document discusses the philosophical problem of evil - how can a completely good, all-knowing, and all-powerful God allow evil to exist in the world? It outlines several theistic explanations, including: 1) Evil as non-being, where evil is an absence rather than positive thing; 2) Dualism, where an opposing evil power exists; and 3) Moral theory, where God limits evil by nature but allows free will which can lead to suffering. It highlights the need to understand Augustine of Hippo and Irenaeus' attempts to explain how God's love is compatible with suffering and evil in the world.
The document summarizes how to share the Christian gospel message with others in 3 steps. It begins by drawing a picture of the broken world and humanity's problem with sin. It then illustrates how Jesus came to restore relationships with God and others through his death and resurrection. Finally, it explains that Christians are called to continue Jesus' mission by sharing the message of reconciliation with others in the world. The overall approach is to have a respectful spiritual conversation using visual aids to tell the story of creation, fall, and redemption through Christ.
Leonard Sweet responds to accusations and criticisms of his theology and writings. He acknowledges some past works could be improved but denies endorsing New Age or emergent theology. While quoting outside sources, he aimed to evangelize, not compromise orthodoxy. He critiques how "emerging church" lacks passion for salvation and separates Jesus from his teachings. Reviews of Sweet's book "Nudge" criticize his view that evangelism should "nudge" people to the God within them, not introduce them to Jesus, but Sweet argues traditional evangelism is flawed and his goal is to revolutionize how Christians reach others.
The document discusses key aspects of practical Christian living including:
1) Stewardship of time, talents, abilities and possessions for the benefit of others.
2) The importance of tithing as a small way to give back to God for all He has given.
3) Loving oneself in the Christian sense of living for God and others, not selfishly.
4) Biblical marriage as a sacred, intimate bond between a man and woman meant to reflect Christ's relationship with the church.
5) Challenges around sexuality in society today and the need for compassionate yet principled biblical counsel.
The document discusses the wisdom of the cross according to 1 Corinthians 1:18-25 and how it relates to Passionist spirituality and suffering. It reflects on how Christ died for our sins and how the cross, though foolishness to some, is the power of God. It discusses how suffering can cultivate compassion through opening ourselves to the experience and allowing ourselves to be sensitized to others' suffering, as Christ did on the cross.
The Earth and Your Story: A Digital Storytelling WorkshopMary Hess
These are slides that accompanied a digital storytelling workshop as part of a research project led by Mary Hess of Luther Seminary on care for creation and faith.
These are slides that amplify a presentation I made as part of a collaborative session at the REA2021 annual meeting, held in RunTheWorld, July 7, 2021
These are slides which accompanied a presentation I gave to the Women In Leadership event the Association of Theological Schools held Oct. 14 and 15, 2020
These are slides that accompanied a live webinar discussion with the Youth Theology Network leaders, who are pondering how to transform their summer programs in a time of physical distancing.
This document discusses implementing sociocracy, a form of governance involving transparency, consent-based decision making, and equal roles, at Shalom Hill Farm. It proposes organizing the farm's activities into circles focused on areas like staffing, buildings, gardening, and hospitality. Each circle would have a leader and delegate to regularly interact with a general circle. Next steps outlined are learning sociocracy, setting up the circles, finding more participants, and practicing this decision making process.
This document provides an outline for a workshop exploring universal basic income. The workshop will begin with land acknowledgements and introductions. Participants will establish agreements for respectful discussion and review basic definitions of UBI and related concepts. Two videos on inequality and exploring UBI will be shown, followed by a story circle where participants can discuss their views. The workshop aims to discuss how theology can help or complicate issues around UBI and will conclude by considering next steps.
Creating brave spaces at the intersection of womanist biblical scholarship a...Mary Hess
This document discusses using womanist biblical scholarship and digital storytelling as pedagogical exercises to create brave spaces for learning. It outlines the risks of using womanist thought instrumentally or in ways that close down meaning-making. The document examines how womanist scholars embody thinking through and by means of others in their work. Digital storytelling is discussed as a participatory practice that could invite transformative learning by empowering readers and challenging assumptions. The goal is to move toward witnessing and engagement with others through community discourse, though the context presents challenges to that.
These are slides which accompanied a presentation I gave to the new faculty roundtable, sponsored by the Association of Theological Schools, held on October 13, 2018 in Chicago.
How to Build a Module in Odoo 17 Using the Scaffold MethodCeline George
Odoo provides an option for creating a module by using a single line command. By using this command the user can make a whole structure of a module. It is very easy for a beginner to make a module. There is no need to make each file manually. This slide will show how to create a module using the scaffold method.
A review of the growth of the Israel Genealogy Research Association Database Collection for the last 12 months. Our collection is now passed the 3 million mark and still growing. See which archives have contributed the most. See the different types of records we have, and which years have had records added. You can also see what we have for the future.
How to Manage Your Lost Opportunities in Odoo 17 CRMCeline George
Odoo 17 CRM allows us to track why we lose sales opportunities with "Lost Reasons." This helps analyze our sales process and identify areas for improvement. Here's how to configure lost reasons in Odoo 17 CRM
A Strategic Approach: GenAI in EducationPeter Windle
Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
it describes the bony anatomy including the femoral head , acetabulum, labrum . also discusses the capsule , ligaments . muscle that act on the hip joint and the range of motion are outlined. factors affecting hip joint stability and weight transmission through the joint are summarized.
This slide is special for master students (MIBS & MIFB) in UUM. Also useful for readers who are interested in the topic of contemporary Islamic banking.
How to Add Chatter in the odoo 17 ERP ModuleCeline George
In Odoo, the chatter is like a chat tool that helps you work together on records. You can leave notes and track things, making it easier to talk with your team and partners. Inside chatter, all communication history, activity, and changes will be displayed.
Exploiting Artificial Intelligence for Empowering Researchers and Faculty, In...Dr. Vinod Kumar Kanvaria
Exploiting Artificial Intelligence for Empowering Researchers and Faculty,
International FDP on Fundamentals of Research in Social Sciences
at Integral University, Lucknow, 06.06.2024
By Dr. Vinod Kumar Kanvaria
How to Fix the Import Error in the Odoo 17Celine George
An import error occurs when a program fails to import a module or library, disrupting its execution. In languages like Python, this issue arises when the specified module cannot be found or accessed, hindering the program's functionality. Resolving import errors is crucial for maintaining smooth software operation and uninterrupted development processes.
1. Becoming a white anti-racist
Presentation to Trinity Lutheran Church
Eau Claire, WI
23 April 2023
Mary E. Hess, Luther Seminary
2. perhaps a few ideas to start with, but I’m happy to
throw out this entire slide deck if you know what
you want to talk about!
3.
4.
5. fi
ve basic understandings
• We need as white people to confront racism because it’s morally wrong AND
also because it’s in the interest of our own mental health to do so.
• We need to take responsibility for doing the work of white antiracism and not
asking people of color to educate us about how racism works.
• We need to work out how best to use the strategic advantages conferred on us
by a white identity to push for change and racial justice.
• We need to understand racism as a system that works to secure the continued
dominance of one particular racial group, rather than the expression of
individual prejudice.
• We need to challenge the way that the mythical but powerful idea of white
supremacy keeps this system in place by explaining it as a “natural” ordering of
the world.
(Brook
fi
eld&Hess)
6. perceived theologically…
• God incarnate in the Christ draws us ever towards our neighbor, whether
perceived as friend or enemy. Ever sinner/saint we open ourselves to God’s
grace which is in
fi
nitely liberating.
• We are freed by grace to do this learning, and gifted with unique vocation by
God to live into beloved community.
• A preferential option for the poor (the anawim) points the way, as does the deep
conviction of God’s agency within our personal speci
fi
cities.
• Original sin invites us to recognize how we, as white people, are born into a
system of power that we can both lament and seek to resist and repair through
the power of our God.
• God’s love is “already/not yet” and while the world may tell differing stories
about the “natural” way of power, we know differently.
7.
8. what supports us in opening up in compassion?
“com” “passio” / suffering with
9.
10. Old Testament scholar Walter Brueggemann views hope as trust in
what God has done and will do, in spite of evidence to the
contrary:
“Hope in gospel faith is not just a vague feeling that things will work
out, for it is evident that things will not just work out. Rather, hope
is the conviction, against a great deal of data, that God is tenacious
and persistent in overcoming the deathliness of the world, that God
intends joy and peace. Christians
fi
nd compelling evidence, in the
story of Jesus, that Jesus, with great persistence and great
vulnerability, everywhere he went, turned the enmity of society
toward a new possibility, turned the sadness of the world toward
joy, introduced a new regime where the dead are raised, the lost
are found, and the displaced are brought home again.”
Walter Brueggemann, A Gospel of Hope, compiled by Richard Floyd (Westminster John Knox Press: 2018), 104–105.
11. transformation rooted in hope will be…
• radical (both in dependence on God and in radical availability)
• embodied (called to be agents of of transformation … [which]
requires encounters with others who will stretch us and
change us)
• imaginative (transformation will be beyond what we can even
imagine, because hope and transformation are creative)
• relational (God’s ongoing relationship with us, inviting a
response, and our response in relationship with others creates
not only the possibilities but also the conditions for
transformation)
Cimperman, loc 644 of 3914
12. “Instead of patriarchal stories of domination, Jesus taught and embodied service,
reconciliation, and self-giving.
Instead of stories of violent revolution or revenge on the one hand or compliant
submission on the other, Jesus taught and modeled transformative nonviolent
resistance.
Instead of the puri
fi
cation stories of scapegoating or ethnic cleansing, Jesus
encountered and engaged the other with respect, welcome, neighborliness, and
mutuality.
Instead of inhabiting a competitive story of accumulation, Jesus advocated
stewardship, generosity, sharing, and a vision of abundance for all.
Instead of advocating escapist stories of isolation, Jesus sent his followers into the
world to be agents of positive change, like salt, light, and yeast.
And instead of leaving the oppressed in stories of victimization, Jesus empowered
them with a vision of faith, hope, and love that could change the world.”
[1] Brian D. McLaren and Gareth Higgins, The Seventh Story: Us, Them, & the End of Violence (Porch: 2018), 79.
Richard Rohr's daily meditation for January 13, 2021
13. biblical texts and reconciliation: 2 Cor
• 2 Corinthians (see Enter the Bible for background)
• 2 Cor 5:19 is the shortest description of reconciliation: “in
Christ God was reconciling the world to himself, not
counting their trespasses against them, and entrusting
the message of reconciliation to us”
• recognize the complexity of both “vertical” and
“horizontal” reconciliation
• recognize that this is God’s work and God’s agency
14. Haga offers a de
fi
nition of reconciliation in equation form (I like his
footnote version best):
forgiveness + accountability = reconciliation
where forgiveness is (understanding + grief) and accountability is
(remorse + insight + amends)
15. a few ideas for continuing learning… (see also
meh.religioused.org)
16. citations:
Image of the cross / heart on the Bible (https://pixabay.com/photos/love-died-cross-thorns-
crown-699480/)
Trinity knot (http://rapgenius.com/Action-bronson-the-come-up-lyrics#note-1452273)
Gratitude/grief quote (https://www.facebook.com/photo/?
fbid=10159555029226125&set=a.82638921124)
Pema Chodron quote (https://www.facebook.com/elephantjournal/photos/
a.192928654222/10159420694029223/)