Book Review.
Hirsch, Alan. The Forgotten Ways. Reactivating the missional church. Brazo Press, 2006.
A.H.- founding director of Forge Mission Training Network. Church planter.
Comment. Henry.
Hirsch is an outspoken representative of the emerging church camp. The endorsements for this book come from that camp. That designation would put him at odds with church leaders of the institutionalized church found in most denominational organizations. The reading of this book will seriously mess with your ‘comfort zone’ as you become exposed to what Alan calls Apostolic Genius.
There have been amazing phenomena of explosive growth of Christianity, e.g. the early church, the growth of Christianity in China after Mao Tse-tung’s Cultural Revolution, etc. “It is the central task of this book to try to give a name to these phenomena and to try to identify the elements that constitute it” (intro)
“All great missionary movements begin at the fringes of the church. Most great movements of mission have inspired significant and related movements of renewal in the life of the church.” (30) Churches must transition from being attractional to engaging culture on its own turf. This calls for a “proximity space”, (37) where interaction on a broad scale can take place. Disciple-making becomes an indicator of success when this happens.
“Apostolic Genius” (78) is the key to explosive Christian growth. At its center is the Lordship of Jesus. The ‘elements’ of Apostolic Genius are, “Disciple-making, Missional-Incarnational Impulse, Apostolic Environment, Organic Systems, and Communitas not Community.” (79) Together these elements become the “mDNA” (79) (m is missional) of Apostolic Genius. “The rest of this book will be an attempt to describe these aspects of Apostolic Genius by identifying, defining, and translating each aspect of the mDNA into our context in the West.” (79)
Discipleship in a believer is a process that is never completed. “The major threat to the viability of our faith is that of consumerism.” (106) “The quality of the church’s leadership is directly proportional to the quality of discipleship.” (119)
“The missional-incarnational impulse- is the impetus and patterning of Jesus movements over space and time.” (128) This element is in contrast with the contemporary church focus of “the evangelistic-attractional mode”.
The apostolic environment is represented by the ministries listed in Eph. 4:7,11-12, ‘apostolic, prophetic, evangelistic, pastoral and teaching/didactic. The body of Christ was never meant to become an institution but rather remain an organic ‘body’ experiencing organic growth. Such grow this described as “viral growth”. (210) There is a difference between reproduction (early church) and cloning (institutional church).
The fifth element of Apostolic Genius is “communitas” (217) (an instructured community in which people are equal, or to the very spirit of community characterized by liminality- Wikipedia) e.g. Israel during the Exodus.
“This book has been about bringing to light a lost potential that has lain hidden at the very heart of God’s people for much too long.” (245)
Tuesday, January 24, 2012
Sunday, January 15, 2012
Leaving Church.
Book Review.
Taylor, Barbara Brown. Leaving Church. A memoir of faith. Harper San Francisco. 2006.
B.T.- named one of the twelve most effective preachers in the English-speaking world by Baylor University. She lives on a working farm in rural Habersham County, Georgia.
Comment. Henry.
This is a story about leaving the church not abandoning the church. Actually it is really about a career change that involves a transition with adjustments marked by a fairly high level of spiritual trauma. Barbara is a gifted story-teller, something that makes for a great preacher. Her story is a real delight to read. As a result of this read I have gained a clearer understanding of a position that I would describe as a ‘non-evangelical Christian’.
Barbara began her career when she was ordained as an Episcopalian priest in 1983. She was one of four priests at All Saints Church in Atlanta. Her husband Ed had an engineering firm in the same city.
As a child Barbara had a great sensitivity to and impressive understanding of what she calls “the Presence” (23), her idea of God. She demonstrated a very strong gift of compassion for those (creatures) in need. As a young adult she chose to go to seminary with no plans for ordination. While a student at Yale Divinity School she discovered Christ Episcopal Church and this ‘connection’ put her on the path of ordination. From the time of her ‘call’ it took five years for her gifts of ministry to be confirmed as a potential priest.
Concerning her motivation for ordination Barbara explains, “I wanted to move in with God on a full-time basis and ordination looked like my best bet”. (41) She served as an associate rector at All Saints Church in Atlanta for nine years. Her transition to rector of Grace Calvary Episcopal in Georgia was a major change for her.
Barbara succeeded a rector who had been at Grace for many years and had recently passed away. She described her feelings like “the second wife of a widower. I wanted to make up for what they (the congregation) had lost when Julieur died, without trying to take his place”.
When Ed and Barbara bought acreage and built their dream home the people saw this as a commitment to permanency. It turned out to be a short-lived dream. Two contemporary issues brought on the consideration that Barbara should consider leaving the church. The first was a rapid growth of Grace-Calvary that required some decision-making that caused division in the congregation and non-pastoral, administrative responsibilities that took Barbara way out of her comfort zone. The second was a denominational conflict over the ordination of lesbian and gay priests. These issues brought her to a crisis of faith. “I wanted to recover the kind of faith that has nothing to do with being sure what I believe and everything to do with trusting God to catch me though I am not sure of anything”.
Barbara’s transition from a rector of a flourishing church to a professor of religion at a local college is a moving story. “There was no mastering divinity. My vocation was to love God and my neighbour, and that was something I could do anywhere, with anyone, with or without a collar.” (209)
Leaving the professional association of the church included a great deal of ‘keeping’. “I will keep the prayer book and hymnal.” (215) “I will keep the Bible, which remains the Word of God for me.” (216) “I will keep faith- in God, in God’s faith in me, and in all the companions whom God has given me to help see the world as God sees it.” (230)
henrydirksen.blogspot.com
Taylor, Barbara Brown. Leaving Church. A memoir of faith. Harper San Francisco. 2006.
B.T.- named one of the twelve most effective preachers in the English-speaking world by Baylor University. She lives on a working farm in rural Habersham County, Georgia.
Comment. Henry.
This is a story about leaving the church not abandoning the church. Actually it is really about a career change that involves a transition with adjustments marked by a fairly high level of spiritual trauma. Barbara is a gifted story-teller, something that makes for a great preacher. Her story is a real delight to read. As a result of this read I have gained a clearer understanding of a position that I would describe as a ‘non-evangelical Christian’.
Barbara began her career when she was ordained as an Episcopalian priest in 1983. She was one of four priests at All Saints Church in Atlanta. Her husband Ed had an engineering firm in the same city.
As a child Barbara had a great sensitivity to and impressive understanding of what she calls “the Presence” (23), her idea of God. She demonstrated a very strong gift of compassion for those (creatures) in need. As a young adult she chose to go to seminary with no plans for ordination. While a student at Yale Divinity School she discovered Christ Episcopal Church and this ‘connection’ put her on the path of ordination. From the time of her ‘call’ it took five years for her gifts of ministry to be confirmed as a potential priest.
Concerning her motivation for ordination Barbara explains, “I wanted to move in with God on a full-time basis and ordination looked like my best bet”. (41) She served as an associate rector at All Saints Church in Atlanta for nine years. Her transition to rector of Grace Calvary Episcopal in Georgia was a major change for her.
Barbara succeeded a rector who had been at Grace for many years and had recently passed away. She described her feelings like “the second wife of a widower. I wanted to make up for what they (the congregation) had lost when Julieur died, without trying to take his place”.
When Ed and Barbara bought acreage and built their dream home the people saw this as a commitment to permanency. It turned out to be a short-lived dream. Two contemporary issues brought on the consideration that Barbara should consider leaving the church. The first was a rapid growth of Grace-Calvary that required some decision-making that caused division in the congregation and non-pastoral, administrative responsibilities that took Barbara way out of her comfort zone. The second was a denominational conflict over the ordination of lesbian and gay priests. These issues brought her to a crisis of faith. “I wanted to recover the kind of faith that has nothing to do with being sure what I believe and everything to do with trusting God to catch me though I am not sure of anything”.
Barbara’s transition from a rector of a flourishing church to a professor of religion at a local college is a moving story. “There was no mastering divinity. My vocation was to love God and my neighbour, and that was something I could do anywhere, with anyone, with or without a collar.” (209)
Leaving the professional association of the church included a great deal of ‘keeping’. “I will keep the prayer book and hymnal.” (215) “I will keep the Bible, which remains the Word of God for me.” (216) “I will keep faith- in God, in God’s faith in me, and in all the companions whom God has given me to help see the world as God sees it.” (230)
henrydirksen.blogspot.com
Tuesday, January 10, 2012
Igloo Dwellers Were My Church.
Book Review.
Sperry, John. Igloo Dwellers Were My Church. 2001. Bayeux Arts, Inc. Calgary.
J.S.(Jack)- Jack Sperry moved to the tiny Canadian Arctic settlement of Coppermine in 1950. He spent 40 years in the Arctic as an Anglican priest and later became a bishop of the Arctic.
Comment. Henry.
Although this story is about a priest whose church was made of igloo dwellers, this is also an intriguing resource of interesting Arctic history. The aborigines of the Arctic are a unique people and Jack has done an impressive job of including information about their life style and history. Jack was a ‘model missionary’ to these people during the last half of the 20th century.
John Sperry was a missionary to the Eskimos of the central Arctic. Born in England, he was educated and ordained as an Anglican priest. He was uniquely called to this special parish. He began his ministry in Coppermine in 1950. Two years late his bride joined him. They were married in Coppermine and raised their family (girl and boy) there.
Pioneer missionaries have some things in common. Language is crucial. It must be learned and usually put into writing for the first time. This was part of John’s assignment and experience. He became familiar with the beliefs of the people and saw a positive response to Christianity which gave them a welcome deliverance from the fear and bondage of superstition and the control of perceived holy men (shamans).
During John’s ‘tenure’ in the Arctic he saw many changes, some good and some not so good. Manufactured goods came from the south that were brought in by the Hudson Bay Company. Rifles made hunting easier and more productive. The introduction of snowmobiles and outboard motors brought a huge change in speedier travel. Increasingly locals lived in permanent all-season dwellings. The construction of the ‘Dew Line’ brought employment and wealth. With wealth came consumerism and all the negative things associated with it. The old society disintegrated. Family life was virtually destroyed. “The social fabric of the Arctic society was beginning to fray.” (158) The work of the RCMP changed from ‘managing’ people’s needs to law enforcement and dealing with the negative influence of alcohol and drugs. Suicides became more common. The work of the missionary changed dramatically.
In his Epilogue, Kuanakutin, who acted as editor of this book gives John this personal tribute. “Jack Sperry’s presence in our lives has meant the world to us. He has helped us through rough times, and his cheerfulness adds sparkle to our time in an astounding land.” (162)
Sperry, John. Igloo Dwellers Were My Church. 2001. Bayeux Arts, Inc. Calgary.
J.S.(Jack)- Jack Sperry moved to the tiny Canadian Arctic settlement of Coppermine in 1950. He spent 40 years in the Arctic as an Anglican priest and later became a bishop of the Arctic.
Comment. Henry.
Although this story is about a priest whose church was made of igloo dwellers, this is also an intriguing resource of interesting Arctic history. The aborigines of the Arctic are a unique people and Jack has done an impressive job of including information about their life style and history. Jack was a ‘model missionary’ to these people during the last half of the 20th century.
John Sperry was a missionary to the Eskimos of the central Arctic. Born in England, he was educated and ordained as an Anglican priest. He was uniquely called to this special parish. He began his ministry in Coppermine in 1950. Two years late his bride joined him. They were married in Coppermine and raised their family (girl and boy) there.
Pioneer missionaries have some things in common. Language is crucial. It must be learned and usually put into writing for the first time. This was part of John’s assignment and experience. He became familiar with the beliefs of the people and saw a positive response to Christianity which gave them a welcome deliverance from the fear and bondage of superstition and the control of perceived holy men (shamans).
During John’s ‘tenure’ in the Arctic he saw many changes, some good and some not so good. Manufactured goods came from the south that were brought in by the Hudson Bay Company. Rifles made hunting easier and more productive. The introduction of snowmobiles and outboard motors brought a huge change in speedier travel. Increasingly locals lived in permanent all-season dwellings. The construction of the ‘Dew Line’ brought employment and wealth. With wealth came consumerism and all the negative things associated with it. The old society disintegrated. Family life was virtually destroyed. “The social fabric of the Arctic society was beginning to fray.” (158) The work of the RCMP changed from ‘managing’ people’s needs to law enforcement and dealing with the negative influence of alcohol and drugs. Suicides became more common. The work of the missionary changed dramatically.
In his Epilogue, Kuanakutin, who acted as editor of this book gives John this personal tribute. “Jack Sperry’s presence in our lives has meant the world to us. He has helped us through rough times, and his cheerfulness adds sparkle to our time in an astounding land.” (162)
Wednesday, January 4, 2012
Creative Retirement.
Book Review.
Bankson, Marjory Zoet. Creative Aging. Rethinking Retirement and Non-Retirement in a Changing World. Skylight Paths Publishing. 2010
M.Z.B.- an artist and spiritual guide. Former president of Faith At Work and editor of Faith@Work magazine. Currently teaching on spiritual companionship at several schools.
Comment. Henry.
A relevant book with practical advice and teaching for those who want to prepare for retirement and/or who are in early stages of retirement.
The time from age sixty to seventy-five is identified as the “generative period” for retirees. Retirement has taken on a new meaning. It is a transition not a cessation and that involves a ‘call’ to a new stage of life. There are seven stages to this transition; “release, resistance, reclaiming, revelation, risk, and relating”. (4) (Sounds like a sermon outline.)
Just like ones life-work is (should be) determined by a ‘call’, attention needs to be given in mid-life to a call as retirement approaches. (This provides a very important element of anticipation of a career change from success to significance. HD) Such a call will probably include a re-visiting our identity as we consider what our new work will be and how we are gifted for that work. Transition involves an ending with some level of loss and/or grief and a beginning with some level of risk.
For those who don’t have a planned or mandatory retirement there are signs that suggest that this option should be considered. “Release is never as simple as it sounds.” (27) Experiences of career changes are beneficial in adapting to transition. When planning and anticipated adjustments are addressed they result in good ‘closer’.
Resistance is natural and normal when there is a transition from ‘doing’ (success) to ‘being’ (significance). “There is wisdom in rest- and ‘wasting time’ between purposeful activities.” (43) “Remember the Sabbath and keep it holy” (Ten Commandments) There is a path that leads through the resistance to change, from doing to being.
Retirement is the time we have the opportunity to “Reclaim riches from the past”. (55) These could be talents, skills or buried gifts. In the process of these ‘discoveries’ we should expect some level of pain and suffering. Pay attention to your dreams.
Revelation will be part of discovering all the potential newness of the changes in retirement. Search with expectation. Don’t lose sight of reality and risk in your decisions regarding change. “Desire to be useful.” (106) There is a whole world out there with potential for community, personal connection and rewarding service.
“If, as we cross the threshold into this gift of extra time that we have received so gratuitously, we can let our ego boundaries soften to permeable state and let ourselves receive the grace that surrounds us every day, then we will find enough light to take the next step on the backpacker’s trail that is ours on a journey of creative aging.” (135)
henrydirksen.blogspot.com
Epilogue.
I am in my twentieth year of retirement and I want to take a liberty to add a few of my own comments that I feel relate to this resource. I took an early retirement from teaching. One of my motivators was the statistic of the extended life-span of early retirees. I and my wife have been blessed with good health. We have had very fulfilling experiences as volunteers in non-profit organizations that involved some interesting travel. We enjoy the “wealth” of our family community; five children and their spouses, thirteen grandchildren and eight spouses, and five great-grandchildren. Life is good. For most of my retirement I have carried on me my personal card which has this ‘text’ on it, “committed to adding flavour and light to lives of people I meet”. You might say I am a ‘raving fan of retirement’.
“Retirees are an untapped resource for meaningful service to an expectant, appreciative community.”
HD
Bankson, Marjory Zoet. Creative Aging. Rethinking Retirement and Non-Retirement in a Changing World. Skylight Paths Publishing. 2010
M.Z.B.- an artist and spiritual guide. Former president of Faith At Work and editor of Faith@Work magazine. Currently teaching on spiritual companionship at several schools.
Comment. Henry.
A relevant book with practical advice and teaching for those who want to prepare for retirement and/or who are in early stages of retirement.
The time from age sixty to seventy-five is identified as the “generative period” for retirees. Retirement has taken on a new meaning. It is a transition not a cessation and that involves a ‘call’ to a new stage of life. There are seven stages to this transition; “release, resistance, reclaiming, revelation, risk, and relating”. (4) (Sounds like a sermon outline.)
Just like ones life-work is (should be) determined by a ‘call’, attention needs to be given in mid-life to a call as retirement approaches. (This provides a very important element of anticipation of a career change from success to significance. HD) Such a call will probably include a re-visiting our identity as we consider what our new work will be and how we are gifted for that work. Transition involves an ending with some level of loss and/or grief and a beginning with some level of risk.
For those who don’t have a planned or mandatory retirement there are signs that suggest that this option should be considered. “Release is never as simple as it sounds.” (27) Experiences of career changes are beneficial in adapting to transition. When planning and anticipated adjustments are addressed they result in good ‘closer’.
Resistance is natural and normal when there is a transition from ‘doing’ (success) to ‘being’ (significance). “There is wisdom in rest- and ‘wasting time’ between purposeful activities.” (43) “Remember the Sabbath and keep it holy” (Ten Commandments) There is a path that leads through the resistance to change, from doing to being.
Retirement is the time we have the opportunity to “Reclaim riches from the past”. (55) These could be talents, skills or buried gifts. In the process of these ‘discoveries’ we should expect some level of pain and suffering. Pay attention to your dreams.
Revelation will be part of discovering all the potential newness of the changes in retirement. Search with expectation. Don’t lose sight of reality and risk in your decisions regarding change. “Desire to be useful.” (106) There is a whole world out there with potential for community, personal connection and rewarding service.
“If, as we cross the threshold into this gift of extra time that we have received so gratuitously, we can let our ego boundaries soften to permeable state and let ourselves receive the grace that surrounds us every day, then we will find enough light to take the next step on the backpacker’s trail that is ours on a journey of creative aging.” (135)
henrydirksen.blogspot.com
Epilogue.
I am in my twentieth year of retirement and I want to take a liberty to add a few of my own comments that I feel relate to this resource. I took an early retirement from teaching. One of my motivators was the statistic of the extended life-span of early retirees. I and my wife have been blessed with good health. We have had very fulfilling experiences as volunteers in non-profit organizations that involved some interesting travel. We enjoy the “wealth” of our family community; five children and their spouses, thirteen grandchildren and eight spouses, and five great-grandchildren. Life is good. For most of my retirement I have carried on me my personal card which has this ‘text’ on it, “committed to adding flavour and light to lives of people I meet”. You might say I am a ‘raving fan of retirement’.
“Retirees are an untapped resource for meaningful service to an expectant, appreciative community.”
HD
Monday, January 2, 2012
The End of Evangelicalism?
Book Review.
Fitch, David E. The End of Evangelicalism? Discerning a new faithfulness for mission. Cascade. 2011. D.F.- professor of Evangelical Theology at Northern Seminary, Lombard Ill. He is also a pastor at Life on the Vine Christian Community, Chicago. (CMA)
Comment. Henry.
Fitch examines the church in North America as a ‘political presence of evangelicalism’. His approach to this discipline is impacted by the ideological theory of Slavoj Zizek, a political theorist. Culture views evangelicals as ‘arrogant, exclusive, duplicitous, and dispassionate’. Christianity has become an ideology. Fitch is taking a path less travelled to address a problem that we as evangelicals need to not only be aware of but also be prepared to deal with. This is a very thought provoking challenging resource.
Introduction: This book asks the question; How does what we believe shape our “politic” (political theology) in the world? “Evangelicalism has become an ‘empty politic’ driven by what we are against instead of what we are for.” (xvi) Evangelicalism has been shaped by three beliefs, “the inerrant Bible, the decision for Christ, and the Christian nation” i.e. USA. (xvii) It is how these beliefs have developed that has shaped us “as a people prone to an arrogant, duplicitous, and dispassionate posture in the world”. (xvii) There is a need for the development of “an evangelical missional political theology”. (xxi)
The US elections of 2000 and 2004 marked a high water mark for evangelicalism’s influence on politics in the US. Culture and economy were experiencing negative change. Criticism of evangelicalism came through the writings of influential evangelical writers; David Kinnaman (UnChristian), Brian McLaren, and Shane Clairborne (activist). Robert Webber and Dallas Willard championed “liturgical renewal movements” (5) There were calls from many directions for serious change (re-defining) of evangelicalism which was in crisis as an ideology. “Evangelicalism needs a political theology.” (10) “How do evangelical beliefs bind people together and shape them for the work of Christ’s mission in the world?” (11)
Fitch uses the insights of Slavoj Zizek a political theorist to do an ideological analysis of evangelicalism. “Ideology takes place in the root practices we keep doing together even when they don’t make sense.” (20) Ideologies are formed by “master signifiers- a conceptual object around which people give their allegiance thereby enabling a political group to form”. (26) An “irruption of the Real” (29) recognized by “overidentification and jouissance” (32) can help us in further analyzing an ideology.
When the doctrine of ‘inerrancy’ is examined critically we discover that it “allows us to interpret the Bible to mean anything we want it to mean because after all we believe it to be inerrant”. (55) “The recent history of evangelicalism is strewn with excessive ‘irruptions’ of this pervasive drive to be right.” (65) “Via ‘the inerrant Bible’ we can see how the Bible can become a Master-Signifier for evangelicals that in turn shapes us into antagonism with the world instead of gathering us into the life of a triune God and his work in the world”. (71)
“The ‘decision’ remains the hallmark of evangelicalism.” (81) Upon examination as a Master-Signifier it has the potential to become an “empty signifier which shapes us for duplicity” (88) when our lives are not affected by that decision. Ted Haggard is an example of such an empty signifier.
The emptiness of the Christian Nation signifier is illustrated by the ‘over-identification’ by statements like Jerry Falwell’s statement re: 9/11 and Pat Robertson’s statement of Hurricane Katrina being an act of God’s punishment.
So, what about an evangelical political theology? “The politic of the church then, must be founded at the very point of the Incarnation itself- where Christ is received into this world by the people of Israel via Mary.” (126) Fitch uses supporting arguments from several evangelical theologians to present a re-evaluated position on the authority of Scripture. (Barth, Balthasar, Vanhoozer and N.T.Wright.) “These theologians prod us to leave behind the Bible as ‘inerrant according to the original autographs’ to instead understand it as our one and true story of God for the whole world- infallible in and through Jesus Christ our Lord.” (138) There are interesting implications that arise out of this change. “The politic of the church is shaped by Scripture as the very real incarnational presence of Christ extended by the Spirit in the world- a politic of fullness in the world.” (141)
Wright, Millbank and Willard provide direction regarding the second element of evangelicalism, conversion and salvation. The focus shifts from a personal faith to God’s faithfulness. Conversion by faith is still a necessity. Such a conversion includes the commitment to spiritual disciplines that characterize a Christ follower. It is a transformation that results in a committed, changed life style, not just a single event recorded on a calendar.
Henri de Lubec, William Cavanaugh, and John Yoder are contributors to a re-evaluation of the ‘Christian nation’ element of evangelicalism. “If the church is the social body of His Lordship (His in-breaking Reign) incarnating Christ in the world for God’s mission, it must not be segregated into a gathering on Sunday morning.” (168) Fitch argues “that a belief and practice rightly centred in the incarnate Christ should shape its politic into the character of the ‘Sent One’ and the mission in the world. The resulting character of our political existence should take on the Son’s disposition in the world: one of inclusive hospitality, integrity (faithfulness) with the gospel, and compassion in and alongside the world.” (175)
In the epilogue Peter Rollins, Brian McLaren, Alan Hirsch and Michael Frost deal with “ideological traps that relate (can arise) to a re-configuration of the three doctrinal commitments of evangelicalism”. (183)
Fitch, David E. The End of Evangelicalism? Discerning a new faithfulness for mission. Cascade. 2011. D.F.- professor of Evangelical Theology at Northern Seminary, Lombard Ill. He is also a pastor at Life on the Vine Christian Community, Chicago. (CMA)
Comment. Henry.
Fitch examines the church in North America as a ‘political presence of evangelicalism’. His approach to this discipline is impacted by the ideological theory of Slavoj Zizek, a political theorist. Culture views evangelicals as ‘arrogant, exclusive, duplicitous, and dispassionate’. Christianity has become an ideology. Fitch is taking a path less travelled to address a problem that we as evangelicals need to not only be aware of but also be prepared to deal with. This is a very thought provoking challenging resource.
Introduction: This book asks the question; How does what we believe shape our “politic” (political theology) in the world? “Evangelicalism has become an ‘empty politic’ driven by what we are against instead of what we are for.” (xvi) Evangelicalism has been shaped by three beliefs, “the inerrant Bible, the decision for Christ, and the Christian nation” i.e. USA. (xvii) It is how these beliefs have developed that has shaped us “as a people prone to an arrogant, duplicitous, and dispassionate posture in the world”. (xvii) There is a need for the development of “an evangelical missional political theology”. (xxi)
The US elections of 2000 and 2004 marked a high water mark for evangelicalism’s influence on politics in the US. Culture and economy were experiencing negative change. Criticism of evangelicalism came through the writings of influential evangelical writers; David Kinnaman (UnChristian), Brian McLaren, and Shane Clairborne (activist). Robert Webber and Dallas Willard championed “liturgical renewal movements” (5) There were calls from many directions for serious change (re-defining) of evangelicalism which was in crisis as an ideology. “Evangelicalism needs a political theology.” (10) “How do evangelical beliefs bind people together and shape them for the work of Christ’s mission in the world?” (11)
Fitch uses the insights of Slavoj Zizek a political theorist to do an ideological analysis of evangelicalism. “Ideology takes place in the root practices we keep doing together even when they don’t make sense.” (20) Ideologies are formed by “master signifiers- a conceptual object around which people give their allegiance thereby enabling a political group to form”. (26) An “irruption of the Real” (29) recognized by “overidentification and jouissance” (32) can help us in further analyzing an ideology.
When the doctrine of ‘inerrancy’ is examined critically we discover that it “allows us to interpret the Bible to mean anything we want it to mean because after all we believe it to be inerrant”. (55) “The recent history of evangelicalism is strewn with excessive ‘irruptions’ of this pervasive drive to be right.” (65) “Via ‘the inerrant Bible’ we can see how the Bible can become a Master-Signifier for evangelicals that in turn shapes us into antagonism with the world instead of gathering us into the life of a triune God and his work in the world”. (71)
“The ‘decision’ remains the hallmark of evangelicalism.” (81) Upon examination as a Master-Signifier it has the potential to become an “empty signifier which shapes us for duplicity” (88) when our lives are not affected by that decision. Ted Haggard is an example of such an empty signifier.
The emptiness of the Christian Nation signifier is illustrated by the ‘over-identification’ by statements like Jerry Falwell’s statement re: 9/11 and Pat Robertson’s statement of Hurricane Katrina being an act of God’s punishment.
So, what about an evangelical political theology? “The politic of the church then, must be founded at the very point of the Incarnation itself- where Christ is received into this world by the people of Israel via Mary.” (126) Fitch uses supporting arguments from several evangelical theologians to present a re-evaluated position on the authority of Scripture. (Barth, Balthasar, Vanhoozer and N.T.Wright.) “These theologians prod us to leave behind the Bible as ‘inerrant according to the original autographs’ to instead understand it as our one and true story of God for the whole world- infallible in and through Jesus Christ our Lord.” (138) There are interesting implications that arise out of this change. “The politic of the church is shaped by Scripture as the very real incarnational presence of Christ extended by the Spirit in the world- a politic of fullness in the world.” (141)
Wright, Millbank and Willard provide direction regarding the second element of evangelicalism, conversion and salvation. The focus shifts from a personal faith to God’s faithfulness. Conversion by faith is still a necessity. Such a conversion includes the commitment to spiritual disciplines that characterize a Christ follower. It is a transformation that results in a committed, changed life style, not just a single event recorded on a calendar.
Henri de Lubec, William Cavanaugh, and John Yoder are contributors to a re-evaluation of the ‘Christian nation’ element of evangelicalism. “If the church is the social body of His Lordship (His in-breaking Reign) incarnating Christ in the world for God’s mission, it must not be segregated into a gathering on Sunday morning.” (168) Fitch argues “that a belief and practice rightly centred in the incarnate Christ should shape its politic into the character of the ‘Sent One’ and the mission in the world. The resulting character of our political existence should take on the Son’s disposition in the world: one of inclusive hospitality, integrity (faithfulness) with the gospel, and compassion in and alongside the world.” (175)
In the epilogue Peter Rollins, Brian McLaren, Alan Hirsch and Michael Frost deal with “ideological traps that relate (can arise) to a re-configuration of the three doctrinal commitments of evangelicalism”. (183)
Wednesday, December 14, 2011
The King Jesus Gospel
Book Review.
McKnight, Scot. The King Jesus Gospel. The original good news revisited. Zondervan. 2011
S.M. - (PhD. Nottingham)- professor in religious studies at North Park University, Chicago, Illinois.
Comment. Henry.
I have found in my reading that authors are saying significant things about topics (issues) that I have wondered about for years. Those are important moments for me. Scot is one of those authors. For most of my life the ‘Salvation Culture’ that Scot talks about has been the paradigm of my spiritual experience. It is all about ‘making a sale’. That is what evangelism is all about. Since I was not ‘making sales’ I was sure that I did not have the gift of evangelism. Scot has helped me with that dilemma. Sometimes (I think) he seems to overstate his thesis, perhaps to reinforce his message. I appreciate his ‘charity’ in not insisting that his is not an ‘either/or’ position. The tensions experienced by reading this book are, will be, healthy.
Introduction- N.T.Wright, Dallas Willard.
The gospel is more than salvation. It cannot be reduced to ‘napkin presentation’. We have a massive, non-disciple Christianity.
Scot gives this very brief summary of this book, “Most of evangelism today is obsessed with getting someone to make a DECISION; the apostles, however, were obsessed with making DISCIPLES.” (18) The gospel is understood by most professing Christ-followers in terms of salvation which in turn is expressed as a decision/commitment (justification by faith). “We have created a ‘salvation culture’ and mistakenly assumed it is a ‘gospel culture’”. (29)
Scot explains his defining of the gospel as arising out of “four categories”. (34) It begins with “The Story of Israel/the Bible. (Then) The Story of Jesus. (Followed by) The Plan of Salvation. (And finally) The Method of Persuasion.” (34) A ‘salvation culture’ stresses the last two categories.
Creating a gospel culture begins with Paul’s teaching in 1Cor. 15. It was the gospel that formed Paul’s original connection with the Corinthians. Paul was authorized to preach this authentic gospel about the story of Jesus, his death, burial and resurrection. This story brings to completion the story of Israel, according to the Scriptures. “The gospel is the resolution and fulfillment of Israel’s story and promises.” (51) The death of Jesus provided three ‘pillars of support’ for salvation; “identification, representation and substitution, and incorporation into the life of God”. (51) Jesus is central to a gospel culture and as such his resurrection, second coming and the coming of the Kingdom are also a part of that gospel. God’s purpose for man as stated in creation will not be completed until ‘his Kingdom comes’.
Support for the gospel is encapsulated in the creeds. “Creed and gospel are connected.” (68) “The Augsburg Confession and the Genevan Confession” (70) are significant documents that impacted the change from a gospel culture to a salvation culture. The personal testimony is a distinguishing element of this culture. Dallas Willard calls this “the gospel of sin management”. All four Gospels include evidence of the Israel Story. The Jesus Story marks the completion of the Israel Story. Paul makes a strong defence for this claim. “Jesus preached himself as completing the Israel Story.” (100) This claim becomes the key ‘cornerstone’ of the gospel culture.
The seven (or perhaps eight) “gospel sermons in the book of Acts” (114) demonstrate their support for and interpretation of the Israel Story, i.e. ‘according to the Scriptures’. The ‘apostle’s gospel’ focused on “the summons to respond in faith, repentance and baptism”. (121) This is the ‘how to’ of the gospel. Faith is the key and repentance and baptism are the manifestations.
“Gospeling” (132) according to the book of Acts (and other N.T. references), rests on a four-fold footing; “Israel’s Story, the lordship of Jesus, summoning people to respond, and the gospel (which) saves and redeems”. (132-133) six comparisons are made between the gospeling of the apostles and our “plan of salvation approach today”. (133) This is not an either/or comparison. The concern is about what is missing in our approach.
How then do we go about “creating a Gospel Culture”? “To grasp the gospel we have to grasp what God is doing in the world, and that means we’ve got a ‘story to tell’. The assumption- that the gospel can be reduced to a note card- or a napkin- is already off on the wrong track.” (148) note: Does that invalidate an ‘abbreviated’ form of presenting the gospel?
We must begin with Israel’s Story and then immerse ourselves in the Story of Jesus. From here we move to the apostle’s gospel which is the “story of the church” (156) This story, which is our story, counters the world views of the culture we live in. In our ‘gospeling’ our emphasis on baptism and the Eucharist needs to remain strong.
Henrydirksen.blogspot.com
McKnight, Scot. The King Jesus Gospel. The original good news revisited. Zondervan. 2011
S.M. - (PhD. Nottingham)- professor in religious studies at North Park University, Chicago, Illinois.
Comment. Henry.
I have found in my reading that authors are saying significant things about topics (issues) that I have wondered about for years. Those are important moments for me. Scot is one of those authors. For most of my life the ‘Salvation Culture’ that Scot talks about has been the paradigm of my spiritual experience. It is all about ‘making a sale’. That is what evangelism is all about. Since I was not ‘making sales’ I was sure that I did not have the gift of evangelism. Scot has helped me with that dilemma. Sometimes (I think) he seems to overstate his thesis, perhaps to reinforce his message. I appreciate his ‘charity’ in not insisting that his is not an ‘either/or’ position. The tensions experienced by reading this book are, will be, healthy.
Introduction- N.T.Wright, Dallas Willard.
The gospel is more than salvation. It cannot be reduced to ‘napkin presentation’. We have a massive, non-disciple Christianity.
Scot gives this very brief summary of this book, “Most of evangelism today is obsessed with getting someone to make a DECISION; the apostles, however, were obsessed with making DISCIPLES.” (18) The gospel is understood by most professing Christ-followers in terms of salvation which in turn is expressed as a decision/commitment (justification by faith). “We have created a ‘salvation culture’ and mistakenly assumed it is a ‘gospel culture’”. (29)
Scot explains his defining of the gospel as arising out of “four categories”. (34) It begins with “The Story of Israel/the Bible. (Then) The Story of Jesus. (Followed by) The Plan of Salvation. (And finally) The Method of Persuasion.” (34) A ‘salvation culture’ stresses the last two categories.
Creating a gospel culture begins with Paul’s teaching in 1Cor. 15. It was the gospel that formed Paul’s original connection with the Corinthians. Paul was authorized to preach this authentic gospel about the story of Jesus, his death, burial and resurrection. This story brings to completion the story of Israel, according to the Scriptures. “The gospel is the resolution and fulfillment of Israel’s story and promises.” (51) The death of Jesus provided three ‘pillars of support’ for salvation; “identification, representation and substitution, and incorporation into the life of God”. (51) Jesus is central to a gospel culture and as such his resurrection, second coming and the coming of the Kingdom are also a part of that gospel. God’s purpose for man as stated in creation will not be completed until ‘his Kingdom comes’.
Support for the gospel is encapsulated in the creeds. “Creed and gospel are connected.” (68) “The Augsburg Confession and the Genevan Confession” (70) are significant documents that impacted the change from a gospel culture to a salvation culture. The personal testimony is a distinguishing element of this culture. Dallas Willard calls this “the gospel of sin management”. All four Gospels include evidence of the Israel Story. The Jesus Story marks the completion of the Israel Story. Paul makes a strong defence for this claim. “Jesus preached himself as completing the Israel Story.” (100) This claim becomes the key ‘cornerstone’ of the gospel culture.
The seven (or perhaps eight) “gospel sermons in the book of Acts” (114) demonstrate their support for and interpretation of the Israel Story, i.e. ‘according to the Scriptures’. The ‘apostle’s gospel’ focused on “the summons to respond in faith, repentance and baptism”. (121) This is the ‘how to’ of the gospel. Faith is the key and repentance and baptism are the manifestations.
“Gospeling” (132) according to the book of Acts (and other N.T. references), rests on a four-fold footing; “Israel’s Story, the lordship of Jesus, summoning people to respond, and the gospel (which) saves and redeems”. (132-133) six comparisons are made between the gospeling of the apostles and our “plan of salvation approach today”. (133) This is not an either/or comparison. The concern is about what is missing in our approach.
How then do we go about “creating a Gospel Culture”? “To grasp the gospel we have to grasp what God is doing in the world, and that means we’ve got a ‘story to tell’. The assumption- that the gospel can be reduced to a note card- or a napkin- is already off on the wrong track.” (148) note: Does that invalidate an ‘abbreviated’ form of presenting the gospel?
We must begin with Israel’s Story and then immerse ourselves in the Story of Jesus. From here we move to the apostle’s gospel which is the “story of the church” (156) This story, which is our story, counters the world views of the culture we live in. In our ‘gospeling’ our emphasis on baptism and the Eucharist needs to remain strong.
Henrydirksen.blogspot.com
Tuesday, December 6, 2011
An Introduction to Kierkegaard.
Book Review.
Vardy. Peter. An Introduction to Kierkegaard. Henderson Publishers, 2008.
P.V.- vice principal of Heythrop College, University of London.
Comment. Henry.
As the title suggests, this is a fine introduction to Kierkegaard and his writings. He was no friend of those who represented ‘Enlightenment’ and those who championed modernity. Nor was he a friend of the institutionalized church which in Denmark was the Lutheran Church. He was a friend and champion of those who sought a genuine relationship with God; these were by Kierkegaard’s definition, Christian. He draws a very distinct line between reason and faith and how these two cannot be ‘blended’. It is a situation of ‘either/or’ not both/and. This is a great resource for anyone wanting to know in a nutshell (105 pages) what Kierkegaard is all about.
“K. Is a psychologist, philosopher and Christian thinker” (intro) even though he would likely have rejected all these disciplines. His concern for his readers was that they should “think deeply about life and make decisions about how to live and how to die”. (intro) This was the starting point for a good relevant philosophy.
As a young writer K. Fell in love with Regina Olsen and was engaged to her. He broke off this engagement because he was sure he could never make his beloved happy. He never married but he left his estate to Regina who married another man. He became famous for his writings. The details of his life were irrelevant to that fame.
“One of his (K’s) central objectives was to examine the relationship between religious faith (particularly Christian faith) and reason. What would the logical consequences be if in fact Christianity were true?” (8) He challenged Kant and Hegel regarding the priority of reason (over faith). One of the conclusions of the argument for the uniqueness of Jesus, i.e. Incarnation, becomes an element of the definition of faith, “a willingness to trust that God has intervened in human history”. (13) These conclusions are not presented as proof that Jesus is God but consequences of such a declaration. The truth that God’s love is demonstrated by his incarnation is a truth beyond reason. It is an “Absolute Paradox” (19) which can only be accepted by faith. This faith is a gift from God.
The book “Concluding Unscientific Postscript” was written under a pseudonym Johannes Climaus. Here K. declared that reason leads to the conclusion that there is no ultimate Truth. Faith goes beyond reason. “Faith cannot depend on tests or be affected by arguments. It is a subjective being.” (24) What we know is not nearly as important as how we live. “Absence of evidence is not evidence of absence,” (29) Faith is made real by a life that demonstrates it in relationship. This involves risk. “Reason has no right to cheat people out of their faith.” (34) (Here, here!)
K. talks about three “stages of life; the aesthetic, the ethical and the religious”. (38) The focus in the aesthetic is the temporal, the ego. The love of this stage is seductive with pleasure being transitory. Unchecked and unchallenged, this stage enters into a “demonic” (44) stage, e.g. Don Giovanni and Faust. This is the ultimate stage of anxiety.
Marriage is portrayed as “the paradigm of the ethical stage”. (49) It demonstrates love as a high calling, of a duty freely chosen. Ethical choices can result in complacency and confidence that lead to relational bankruptcy. “Both the aesthetic and ethical stages end in despair.” (56) From this despair, however, can rise the religious stage which “entails a personal relationship with God and a direct accountability to God”. (57) There are two steps that lead to this relationship. First there comes an awareness of God that provides a “freedom from the distractions of the temporal”. (57) The second step is a step of faith which requires a commitment that implies suffering. The three stages of life are among other things different approaches to love. K. Talks about “religion A and religion B”. (62) It is faith that makes for this difference. There is a great difference between being an admirer of Christ and being a follower of Christ. “Faith is shown in how one’s life is lived.” (64)
When Abraham responded in obedience to God’s command to sacrifice Isaac he was placing obedience above ethics. K. Calls him a “knight of faith”. (72) The journey of faith is personal and is strengthened by community.
Prayer changes those who pray it does not change God. The motivation for a relationship with God cannot be sustained by rewards from God or by the fear of punishment. “Egocentric service” (84) and limited commitment will not do in developing a relationship with God. There will be suffering when we respond to Jesus’ challenge, “take up your cross and follow me”. There will be rejection. When the day comes for us to ‘give an account’ before God it will be on the basis of our relationship with him and how we lived not on what we believed. There is a work of faith and it is (unconditional) indiscriminate love.
K. was not a friend of the institutional (Lutheran) church in his later life. Church leaders “proclaimed a message of comfort and good cheer. And K. did not think Christianity was comfortable”. (99) He declared that the Bible was “a clear handbook which could guide someone who wished to live a life accountable to God” (100), not a book that should be examined critically by scholars. When he was threatened with ‘ecclesiastical sanction’ he responded sarcastically. A Christianity that is limited to social action is not Christianity.
Henrydirksen.blogspot.com
Vardy. Peter. An Introduction to Kierkegaard. Henderson Publishers, 2008.
P.V.- vice principal of Heythrop College, University of London.
Comment. Henry.
As the title suggests, this is a fine introduction to Kierkegaard and his writings. He was no friend of those who represented ‘Enlightenment’ and those who championed modernity. Nor was he a friend of the institutionalized church which in Denmark was the Lutheran Church. He was a friend and champion of those who sought a genuine relationship with God; these were by Kierkegaard’s definition, Christian. He draws a very distinct line between reason and faith and how these two cannot be ‘blended’. It is a situation of ‘either/or’ not both/and. This is a great resource for anyone wanting to know in a nutshell (105 pages) what Kierkegaard is all about.
“K. Is a psychologist, philosopher and Christian thinker” (intro) even though he would likely have rejected all these disciplines. His concern for his readers was that they should “think deeply about life and make decisions about how to live and how to die”. (intro) This was the starting point for a good relevant philosophy.
As a young writer K. Fell in love with Regina Olsen and was engaged to her. He broke off this engagement because he was sure he could never make his beloved happy. He never married but he left his estate to Regina who married another man. He became famous for his writings. The details of his life were irrelevant to that fame.
“One of his (K’s) central objectives was to examine the relationship between religious faith (particularly Christian faith) and reason. What would the logical consequences be if in fact Christianity were true?” (8) He challenged Kant and Hegel regarding the priority of reason (over faith). One of the conclusions of the argument for the uniqueness of Jesus, i.e. Incarnation, becomes an element of the definition of faith, “a willingness to trust that God has intervened in human history”. (13) These conclusions are not presented as proof that Jesus is God but consequences of such a declaration. The truth that God’s love is demonstrated by his incarnation is a truth beyond reason. It is an “Absolute Paradox” (19) which can only be accepted by faith. This faith is a gift from God.
The book “Concluding Unscientific Postscript” was written under a pseudonym Johannes Climaus. Here K. declared that reason leads to the conclusion that there is no ultimate Truth. Faith goes beyond reason. “Faith cannot depend on tests or be affected by arguments. It is a subjective being.” (24) What we know is not nearly as important as how we live. “Absence of evidence is not evidence of absence,” (29) Faith is made real by a life that demonstrates it in relationship. This involves risk. “Reason has no right to cheat people out of their faith.” (34) (Here, here!)
K. talks about three “stages of life; the aesthetic, the ethical and the religious”. (38) The focus in the aesthetic is the temporal, the ego. The love of this stage is seductive with pleasure being transitory. Unchecked and unchallenged, this stage enters into a “demonic” (44) stage, e.g. Don Giovanni and Faust. This is the ultimate stage of anxiety.
Marriage is portrayed as “the paradigm of the ethical stage”. (49) It demonstrates love as a high calling, of a duty freely chosen. Ethical choices can result in complacency and confidence that lead to relational bankruptcy. “Both the aesthetic and ethical stages end in despair.” (56) From this despair, however, can rise the religious stage which “entails a personal relationship with God and a direct accountability to God”. (57) There are two steps that lead to this relationship. First there comes an awareness of God that provides a “freedom from the distractions of the temporal”. (57) The second step is a step of faith which requires a commitment that implies suffering. The three stages of life are among other things different approaches to love. K. Talks about “religion A and religion B”. (62) It is faith that makes for this difference. There is a great difference between being an admirer of Christ and being a follower of Christ. “Faith is shown in how one’s life is lived.” (64)
When Abraham responded in obedience to God’s command to sacrifice Isaac he was placing obedience above ethics. K. Calls him a “knight of faith”. (72) The journey of faith is personal and is strengthened by community.
Prayer changes those who pray it does not change God. The motivation for a relationship with God cannot be sustained by rewards from God or by the fear of punishment. “Egocentric service” (84) and limited commitment will not do in developing a relationship with God. There will be suffering when we respond to Jesus’ challenge, “take up your cross and follow me”. There will be rejection. When the day comes for us to ‘give an account’ before God it will be on the basis of our relationship with him and how we lived not on what we believed. There is a work of faith and it is (unconditional) indiscriminate love.
K. was not a friend of the institutional (Lutheran) church in his later life. Church leaders “proclaimed a message of comfort and good cheer. And K. did not think Christianity was comfortable”. (99) He declared that the Bible was “a clear handbook which could guide someone who wished to live a life accountable to God” (100), not a book that should be examined critically by scholars. When he was threatened with ‘ecclesiastical sanction’ he responded sarcastically. A Christianity that is limited to social action is not Christianity.
Henrydirksen.blogspot.com
Thursday, December 1, 2011
Water Into Wine.
Book Review.
Harpur, Tom. Water Into Wine. An empowering vision of the Gospels. Thomas Allen Publishers.
Comment. Henry.
This is one of the books I selected from the shelf in our public library. I admit it was the title that motivated me. (I judged it by its cover!) Part way through the book I realized I had read this author before. In fact I purchased the book- “The Spirituality of Wine”. This book is quite different. I finished the book as an intellectual discipline, not because I was ‘into it’. To Tom there is no such a thing as a miracle. Hence all miracles in scripture are considered to be myths or allegories. He comes at spiritual truth in the same way as John Spong does. Like Spong, he grew up in an evangelical environment but he was able to ‘escape’ from that untenable position through education (self and academic). His ‘discovery’ that all humans are the Incarnation of Christ does not strike me with same enthusiasm that it did him. To me the value of reading the book was for information of what is actually out there.
“The mythic way is the genuine path towards the goal of a renewal of faith in our time.” (7) Sacred texts in Hellenistic culture were understood as having “both an exoteric and an esoteric meaning. The exoteric sense, the literal, was for beginners, those not yet ready to comprehend the real message. The true, or esoteric, meaning lay within or beyond the text itself.” (7)
“The chief value of a miracle is not that it happened, but the truth allegorically symbolized therewith.” Origen. “The entire Jesus Story (that is all it is) is a mystical drama with a whole range of symbols meant to relate us to the evolution of our innermost selves- our innate divinity.” (86)
Miracles cannot be taken literally. They have value as “exoteric imagery”. (118) A chapter is devoted to the proper interpretation of parables. The Palm Sunday story is just another allegory.
The author declares his personal endorsement and commitment to a “mythological and allegorical interpretation” (212) of scripture. He strongly rejects the historical and literal approach to miraculous events. Miraculous events, e.g. the parting of the Red Sea, must be viewed as “metaphor or symbolism”. (213)
Tom subscribes to a mythical version of “Christ within us”. (222) Paul declares; “This is a mystery: Christ in you, the hope of glory”. Tom interprets this statement as; “Each person was (is) called and challenged to recognize the reality of the Incarnation (of Christ) in his or her own life”. (223)
Harpur, Tom. Water Into Wine. An empowering vision of the Gospels. Thomas Allen Publishers.
Comment. Henry.
This is one of the books I selected from the shelf in our public library. I admit it was the title that motivated me. (I judged it by its cover!) Part way through the book I realized I had read this author before. In fact I purchased the book- “The Spirituality of Wine”. This book is quite different. I finished the book as an intellectual discipline, not because I was ‘into it’. To Tom there is no such a thing as a miracle. Hence all miracles in scripture are considered to be myths or allegories. He comes at spiritual truth in the same way as John Spong does. Like Spong, he grew up in an evangelical environment but he was able to ‘escape’ from that untenable position through education (self and academic). His ‘discovery’ that all humans are the Incarnation of Christ does not strike me with same enthusiasm that it did him. To me the value of reading the book was for information of what is actually out there.
“The mythic way is the genuine path towards the goal of a renewal of faith in our time.” (7) Sacred texts in Hellenistic culture were understood as having “both an exoteric and an esoteric meaning. The exoteric sense, the literal, was for beginners, those not yet ready to comprehend the real message. The true, or esoteric, meaning lay within or beyond the text itself.” (7)
“The chief value of a miracle is not that it happened, but the truth allegorically symbolized therewith.” Origen. “The entire Jesus Story (that is all it is) is a mystical drama with a whole range of symbols meant to relate us to the evolution of our innermost selves- our innate divinity.” (86)
Miracles cannot be taken literally. They have value as “exoteric imagery”. (118) A chapter is devoted to the proper interpretation of parables. The Palm Sunday story is just another allegory.
The author declares his personal endorsement and commitment to a “mythological and allegorical interpretation” (212) of scripture. He strongly rejects the historical and literal approach to miraculous events. Miraculous events, e.g. the parting of the Red Sea, must be viewed as “metaphor or symbolism”. (213)
Tom subscribes to a mythical version of “Christ within us”. (222) Paul declares; “This is a mystery: Christ in you, the hope of glory”. Tom interprets this statement as; “Each person was (is) called and challenged to recognize the reality of the Incarnation (of Christ) in his or her own life”. (223)
Sunday, November 27, 2011
Being Well When We're Ill.
Book Review.
Dawn, Marva J. Being Well When We’re Ill. Wholeness and hope in spite of infirmity. Augsburg Books. 2008.
M.J.D.- is a theologian and educator with Christians Equipped for Ministry of Vancouver, Washington.
Comment. Henry.
Marva addresses this topic of ‘being well while being ill’ from her own personal experience. This gives the book a high level of authenticity. It will be a real source of encouragement to those who are dealing with severe disabilities and a helpful support for those who are ministering to people with disabilities and illness.
“Emotional, intellectual and spiritual wholeness don’t require physical wellness.” (7) How to deal with difficult disabilities in life is modeled for us by the psalmists. Our specific circumstance must be viewed through “God’s larger story”. (21) Doing this will help us with the tension that is part of what we feel (the heart) and what we know (truth).
There is a difference between reality and truth. “Reality is what we notice on the surface- what we feel and see. Truth is much larger. It encompasses everything that genuinely is going on.” (29) Scripture stresses knowing much more than feeling. This may involve changing from asking the question ’Why?’ to asking the question ‘What or Where?’ i.e. “What is God doing in the midst of this?” (42) Lament is acceptable and therapeutic. There are many laments in the Psalms.
When it comes to unacceptable responses to difficulties the book of Job deals with the temptation of retribution and other bad theological ideas. An unbalanced focus on our infirmity reduces our view of God and his power to provide. Part of God’s loving training sometimes includes the discipline of infirmity and tribulation.
Affliction is alleviated by the support of a loving community. The options to relieve physical pain are valid. In our culture that worships productivity those who are incapacitated by infirmities deal with an added stress. “They also serve who only stand and wait.” (John Milton.)
What leads us to wholeness in spite of our infirmities is ‘discovering that our lives are gathered and hidden with Christ in God’. ( Marko Rupnik)” (257) Total wellness is part of eternal hope.
Dawn, Marva J. Being Well When We’re Ill. Wholeness and hope in spite of infirmity. Augsburg Books. 2008.
M.J.D.- is a theologian and educator with Christians Equipped for Ministry of Vancouver, Washington.
Comment. Henry.
Marva addresses this topic of ‘being well while being ill’ from her own personal experience. This gives the book a high level of authenticity. It will be a real source of encouragement to those who are dealing with severe disabilities and a helpful support for those who are ministering to people with disabilities and illness.
“Emotional, intellectual and spiritual wholeness don’t require physical wellness.” (7) How to deal with difficult disabilities in life is modeled for us by the psalmists. Our specific circumstance must be viewed through “God’s larger story”. (21) Doing this will help us with the tension that is part of what we feel (the heart) and what we know (truth).
There is a difference between reality and truth. “Reality is what we notice on the surface- what we feel and see. Truth is much larger. It encompasses everything that genuinely is going on.” (29) Scripture stresses knowing much more than feeling. This may involve changing from asking the question ’Why?’ to asking the question ‘What or Where?’ i.e. “What is God doing in the midst of this?” (42) Lament is acceptable and therapeutic. There are many laments in the Psalms.
When it comes to unacceptable responses to difficulties the book of Job deals with the temptation of retribution and other bad theological ideas. An unbalanced focus on our infirmity reduces our view of God and his power to provide. Part of God’s loving training sometimes includes the discipline of infirmity and tribulation.
Affliction is alleviated by the support of a loving community. The options to relieve physical pain are valid. In our culture that worships productivity those who are incapacitated by infirmities deal with an added stress. “They also serve who only stand and wait.” (John Milton.)
What leads us to wholeness in spite of our infirmities is ‘discovering that our lives are gathered and hidden with Christ in God’. ( Marko Rupnik)” (257) Total wellness is part of eternal hope.
Friday, November 11, 2011
The Myth of a Christian Religion.
Boyd, Gregory A. The Myth of a Christian Religion. Losing your religion for the beauty of a revolution. Zondervan. 2009.
G.B.- founder and senior pastor of Woodland Hills Church, St. Paul, Minnesota.
Book Review.
Comment. Henry.
This is not a book I would be drawn to by the title. Typical of authors, Greg works from definitions and meanings that are unique to his paradigm. It becomes quite obvious what he is against and this is his approach to explain what he understands as ‘Biblical Christianity”.
Obeying what Jesus commanded and living the life that he modelled is what “Christian” is all about. There is no earthly ‘kingdom’ that remotely looks like the Kingdom of God. In fact there can be no blending of the two, e.g. Constantine’s and Christianity. “Those who had previously understood that their job was to serve the world now aspired to rule it.” (25) Deviations from Kingdom of God living are really various forms of idolatry and Jesus has provided ‘a way of escape’ from those temptations.
“The main opposition to advancing the Kingdom of God in our own day comes from contemporary guardians of the religious status quo.” (59) Religion is a form of idolatry. Individualism as championed by ‘life, liberty and the pursuit of happiness’ is not characteristic of Kingdom living. “Idolatrous nationalism” (83) becomes another value that we need to ‘revolt’ against.
And so the list of those values that the author is on a crusade of revolution against is delineated. Violence in the form of violent thoughts and actions, especially war, must go. Note: Although I consider myself firmly in the camp of the pacifists, I am afraid war(s) is inevitable because of the nature of humanity. We need to revolt against social oppression, racism, poverty and greed, abuse of creation, abuse of sex, and secularism. No doubt this not an exhaustive list.
The author provides a forty two page “What can we do? An action guide.” To accommodate those who would like to use this resource as a manual for Christian living.
G.B.- founder and senior pastor of Woodland Hills Church, St. Paul, Minnesota.
Book Review.
Comment. Henry.
This is not a book I would be drawn to by the title. Typical of authors, Greg works from definitions and meanings that are unique to his paradigm. It becomes quite obvious what he is against and this is his approach to explain what he understands as ‘Biblical Christianity”.
Obeying what Jesus commanded and living the life that he modelled is what “Christian” is all about. There is no earthly ‘kingdom’ that remotely looks like the Kingdom of God. In fact there can be no blending of the two, e.g. Constantine’s and Christianity. “Those who had previously understood that their job was to serve the world now aspired to rule it.” (25) Deviations from Kingdom of God living are really various forms of idolatry and Jesus has provided ‘a way of escape’ from those temptations.
“The main opposition to advancing the Kingdom of God in our own day comes from contemporary guardians of the religious status quo.” (59) Religion is a form of idolatry. Individualism as championed by ‘life, liberty and the pursuit of happiness’ is not characteristic of Kingdom living. “Idolatrous nationalism” (83) becomes another value that we need to ‘revolt’ against.
And so the list of those values that the author is on a crusade of revolution against is delineated. Violence in the form of violent thoughts and actions, especially war, must go. Note: Although I consider myself firmly in the camp of the pacifists, I am afraid war(s) is inevitable because of the nature of humanity. We need to revolt against social oppression, racism, poverty and greed, abuse of creation, abuse of sex, and secularism. No doubt this not an exhaustive list.
The author provides a forty two page “What can we do? An action guide.” To accommodate those who would like to use this resource as a manual for Christian living.
Monday, November 7, 2011
Spiritual Writings
Book Review.
Kierkegaard, Soren. Spiritual Writings. A new translation and selection by George Pattison. Harper Collins Pub. 2010.
G.P.- Professor of Divinity at University of Oxford and a canon of Christ Church Cathedral, Oxford.
Comment. Henry.
I have run into many quotes by Kierkegaard in my reading. This is my first opportunity to read his writing (translation). It has been an inspiring read. His exposition of Scripture is stimulating and thought provoking. I was chatting with a Danish friend of mine who told of the influence Kierkegaard had in his native Denmark. It was marked by a high level of controversy.
The thirty two pages of introduction are helpful in understanding where Soren was coming from in his writings.
Part One- is Soren’s exposition of James 1; 17; “Every good and perfect gift is from above, coming down from fro the Father of the heavenly lights, “. The acceptance of the truth of these words requires faith. The reality of life more often than not seems to focus on the absence of such gifts. What makes gifts good is the origin of those gifts, i.e. God the Father. Paul declares; All God’s creatures are good when they are received with gratitude and repentance. (Romans 8:28) The “good” is not removed (destroyed) by doubt. Doubt can destabilize life. There is “false doubt and saving doubt”. (37) The exhortation is to be quick to listen and slow to speak. Seeking and responding to the benefactor of a gift (that comes from above) is part of finding God. Equality between gift and giver happens when each considers themselves “lowlier than the gift”. (59)
Part Two- Soren deals with Mt. 6:24-34. From the lily we learn the importance of ‘being’. “Dependence on God is the only independence.” (111) The lily can be our ‘divine distraction’ from anxiety. The lily is a reminder that we are made in the image of God. Anxiety is all about our focus on “the next day”. (153) The lilies and the birds have no such stress. We need to practice “give us this day”. Being of two minds produces anxiety. Seeking the Kingdom of God begins with becoming silent. Such silence is the environment for obedience which results in joy.
Part Three- is all about love. “Love hides a multitude of sins.” (230) In that sense it is blind yet it is never deceived. Sorrow over sin is a rare thing. Our example is the woman who anointed Jesus’ feet. Jesus declared that she loved much. “One who forgiven little loves little.” (Mt. 11:28) Indeed, love does hide a multitude of sins!
Kierkegaard, Soren. Spiritual Writings. A new translation and selection by George Pattison. Harper Collins Pub. 2010.
G.P.- Professor of Divinity at University of Oxford and a canon of Christ Church Cathedral, Oxford.
Comment. Henry.
I have run into many quotes by Kierkegaard in my reading. This is my first opportunity to read his writing (translation). It has been an inspiring read. His exposition of Scripture is stimulating and thought provoking. I was chatting with a Danish friend of mine who told of the influence Kierkegaard had in his native Denmark. It was marked by a high level of controversy.
The thirty two pages of introduction are helpful in understanding where Soren was coming from in his writings.
Part One- is Soren’s exposition of James 1; 17; “Every good and perfect gift is from above, coming down from fro the Father of the heavenly lights, “. The acceptance of the truth of these words requires faith. The reality of life more often than not seems to focus on the absence of such gifts. What makes gifts good is the origin of those gifts, i.e. God the Father. Paul declares; All God’s creatures are good when they are received with gratitude and repentance. (Romans 8:28) The “good” is not removed (destroyed) by doubt. Doubt can destabilize life. There is “false doubt and saving doubt”. (37) The exhortation is to be quick to listen and slow to speak. Seeking and responding to the benefactor of a gift (that comes from above) is part of finding God. Equality between gift and giver happens when each considers themselves “lowlier than the gift”. (59)
Part Two- Soren deals with Mt. 6:24-34. From the lily we learn the importance of ‘being’. “Dependence on God is the only independence.” (111) The lily can be our ‘divine distraction’ from anxiety. The lily is a reminder that we are made in the image of God. Anxiety is all about our focus on “the next day”. (153) The lilies and the birds have no such stress. We need to practice “give us this day”. Being of two minds produces anxiety. Seeking the Kingdom of God begins with becoming silent. Such silence is the environment for obedience which results in joy.
Part Three- is all about love. “Love hides a multitude of sins.” (230) In that sense it is blind yet it is never deceived. Sorrow over sin is a rare thing. Our example is the woman who anointed Jesus’ feet. Jesus declared that she loved much. “One who forgiven little loves little.” (Mt. 11:28) Indeed, love does hide a multitude of sins!
Friday, November 4, 2011
The Astonished Heart
Book Review.
Capon, Robert Farrar. The Astonished Heart. Reclaiming the Good News from the Lost-and-Found of Church History. Wm. B. Erdman Pub. Co. 1996.
R.C. - is an Episcopal priest and author.
Comment. Henry.
The humor of this author is a delightful distraction as he deals with a lot of not so humorous material. Robert’s focus on Church History is by and large not on the positive elements of the various phases of the Church’s history. The primary characteristics of that church have been its status as an institution and its religion. Neither one of these reflect the Gospel of Jesus Christ which has always ‘astonished the heart’. Robert’s assessment of the ‘problem’ is well taken. His solution is presented in theory but not with a lot of contemporary examples and a doable ‘game plan’. His humor reminds me of an old song title, “Just a spoon full of sugar makes the medicine go down”.
There is a huge difference between the Gospel and religion. The church “is not an institution; it is a community- entrusted with the proclamation of an astonishing catholic salvation”. (2) The Reformation’s influence on Christendom was the rise of “mini-Christendoms all over Europe”. (6) When the Christendom model of the church died in the nineteenth century it was replace by the corporate model (in America).
It matters not which camp we are in, either extreme (liberal-conservative) or the middle; we have all missed to some extent the proclamation of the Gospel as centred in the message of Christ. “The heart of Christian astonishment is the mindboggling goodness of the Good News- the sheer fun of the Gospel is the other side of the coin of our astonishment.” (16)
The development of Judaism as an institution happened during three distinct periods (and beyond); the wilderness period, the excilic period and the monarchical period. The temple and its replacement the synagogue were part of this development. The Jerusalem church in its establishment and development was built on these models. Even the name ‘church’ was the name that stuck when other names such as the brethren, the disciples, etc. were being used. Something that characterized the ‘family of God’ from Abraham’s time and on is its catholicity. “The church is a sacrament” (42)
One of the changes of the church during the Greco-Roman times was that it became predominantly Gentile. It also became increasingly an institution and a religion. “Christianity as a religion is always at odds with the Gospel.” (56)
The passing of the Edict of Toleration (337 ad.) by Constantine marked the beginning of Christendom. The Reformation brought in mini-Christendoms. By the nineteenth century we have the development of “religious corporations”. (76) A consideration of all present day models of church comes to the conclusion that any future model that is going to work will have to involve the ‘death and resurrection’ of all present models. This is a very high ‘standard. A future “new form of the church must always be; sufficiently unacceptable to the world and non-religious”. (105) Robert makes the suggestion that the model that might work (for the church) is the Alcoholics Anonymous model.
Capon, Robert Farrar. The Astonished Heart. Reclaiming the Good News from the Lost-and-Found of Church History. Wm. B. Erdman Pub. Co. 1996.
R.C. - is an Episcopal priest and author.
Comment. Henry.
The humor of this author is a delightful distraction as he deals with a lot of not so humorous material. Robert’s focus on Church History is by and large not on the positive elements of the various phases of the Church’s history. The primary characteristics of that church have been its status as an institution and its religion. Neither one of these reflect the Gospel of Jesus Christ which has always ‘astonished the heart’. Robert’s assessment of the ‘problem’ is well taken. His solution is presented in theory but not with a lot of contemporary examples and a doable ‘game plan’. His humor reminds me of an old song title, “Just a spoon full of sugar makes the medicine go down”.
There is a huge difference between the Gospel and religion. The church “is not an institution; it is a community- entrusted with the proclamation of an astonishing catholic salvation”. (2) The Reformation’s influence on Christendom was the rise of “mini-Christendoms all over Europe”. (6) When the Christendom model of the church died in the nineteenth century it was replace by the corporate model (in America).
It matters not which camp we are in, either extreme (liberal-conservative) or the middle; we have all missed to some extent the proclamation of the Gospel as centred in the message of Christ. “The heart of Christian astonishment is the mindboggling goodness of the Good News- the sheer fun of the Gospel is the other side of the coin of our astonishment.” (16)
The development of Judaism as an institution happened during three distinct periods (and beyond); the wilderness period, the excilic period and the monarchical period. The temple and its replacement the synagogue were part of this development. The Jerusalem church in its establishment and development was built on these models. Even the name ‘church’ was the name that stuck when other names such as the brethren, the disciples, etc. were being used. Something that characterized the ‘family of God’ from Abraham’s time and on is its catholicity. “The church is a sacrament” (42)
One of the changes of the church during the Greco-Roman times was that it became predominantly Gentile. It also became increasingly an institution and a religion. “Christianity as a religion is always at odds with the Gospel.” (56)
The passing of the Edict of Toleration (337 ad.) by Constantine marked the beginning of Christendom. The Reformation brought in mini-Christendoms. By the nineteenth century we have the development of “religious corporations”. (76) A consideration of all present day models of church comes to the conclusion that any future model that is going to work will have to involve the ‘death and resurrection’ of all present models. This is a very high ‘standard. A future “new form of the church must always be; sufficiently unacceptable to the world and non-religious”. (105) Robert makes the suggestion that the model that might work (for the church) is the Alcoholics Anonymous model.
Thursday, October 20, 2011
Adventures In Missing The Point
Book Review.
McLaren, Brian D. Campolo Tony. Adventures In Missing The Point. How the culture-controlled church neutered the Gospel. Zondervan (Youth Specialties) 2003 Emergent YS
Comment.
This resource is in the form of a number of short ‘essays’ on specific topics. After each essay there is a response from the ‘other’ author. In most cases this response is a confirmation. An easy read with information that supports the views of the authors. (I will indicate authors and topics in each paragraph.)
Brian: (evangelism) To think salvation means (only) missing hell and going to heaven is missing the point. It is a life-style of being part of the Kingdom of God on earth.
Tony: (theology) “Everyone has a theology” (32) and every theology is incomplete. All theologies must be put to the test of the Scriptures. (Kingdom of God) To bring about the establishing of the Kingdom of God on earth through human power and ingenuity is missing the point. It is a project completed by Christ. (End times) “The Second Coming is the promise and expectation that God will create a new heaven and a new earth and that all the good that is hoped for will be realized.” (64)
B: (the Bible) Brian presents some challenging provocative suggestions about how we need to approach the reading of the Bible to understand it. (evangelism) Evangelism is viewed through the lense of apologetics.
T: (social action) Tony defends social action as a valid function to bring about relief for the needy.
B: (culture) Some good suggestions are made on how we can be in the world but not of the world in order to be a positive influence on culture.
T: (women in ministry) Women should be in ministry, ordained.
B: (leadership) There are many myths of modernity about leadership especially in church organizations.
T: (seminary) Although there are many advantages of a seminary education there are many things necessary in ministry that are not provided in seminaries. (environmentalism) “Environmentalism should be a Christian concern.” (167) “Save the earth without worshipping it.” (173) (homosexuality) Tony distinguishes between “homosexual orientation and homosexual behaviour (eroticism)” (178) A “homosexual covenant” (186) is a relationship without eroticism.
B: (worship) The themes (lyrics) of worship need to be expanded to include themes like “eschatology, mission, spirituality, God, and lament”. (205-208) Presently there is too much focus on feeling. (doubt) Doubt is not a virtue but it can certainly be a positive force resulting in learning and the growth of genuine faith. “Doubt can be a doorway to spiritual growth.” (223) (truth) This topic has being significantly impacted by the paradigm shift has happened from modernity to postmodernity. (postmodernity) Postmodernity is simply a word that is used to indicate what is following modernity. It is actually the process of this change and it is by no means complete yet. We are experiencing the impacts of that change.
McLaren, Brian D. Campolo Tony. Adventures In Missing The Point. How the culture-controlled church neutered the Gospel. Zondervan (Youth Specialties) 2003 Emergent YS
Comment.
This resource is in the form of a number of short ‘essays’ on specific topics. After each essay there is a response from the ‘other’ author. In most cases this response is a confirmation. An easy read with information that supports the views of the authors. (I will indicate authors and topics in each paragraph.)
Brian: (evangelism) To think salvation means (only) missing hell and going to heaven is missing the point. It is a life-style of being part of the Kingdom of God on earth.
Tony: (theology) “Everyone has a theology” (32) and every theology is incomplete. All theologies must be put to the test of the Scriptures. (Kingdom of God) To bring about the establishing of the Kingdom of God on earth through human power and ingenuity is missing the point. It is a project completed by Christ. (End times) “The Second Coming is the promise and expectation that God will create a new heaven and a new earth and that all the good that is hoped for will be realized.” (64)
B: (the Bible) Brian presents some challenging provocative suggestions about how we need to approach the reading of the Bible to understand it. (evangelism) Evangelism is viewed through the lense of apologetics.
T: (social action) Tony defends social action as a valid function to bring about relief for the needy.
B: (culture) Some good suggestions are made on how we can be in the world but not of the world in order to be a positive influence on culture.
T: (women in ministry) Women should be in ministry, ordained.
B: (leadership) There are many myths of modernity about leadership especially in church organizations.
T: (seminary) Although there are many advantages of a seminary education there are many things necessary in ministry that are not provided in seminaries. (environmentalism) “Environmentalism should be a Christian concern.” (167) “Save the earth without worshipping it.” (173) (homosexuality) Tony distinguishes between “homosexual orientation and homosexual behaviour (eroticism)” (178) A “homosexual covenant” (186) is a relationship without eroticism.
B: (worship) The themes (lyrics) of worship need to be expanded to include themes like “eschatology, mission, spirituality, God, and lament”. (205-208) Presently there is too much focus on feeling. (doubt) Doubt is not a virtue but it can certainly be a positive force resulting in learning and the growth of genuine faith. “Doubt can be a doorway to spiritual growth.” (223) (truth) This topic has being significantly impacted by the paradigm shift has happened from modernity to postmodernity. (postmodernity) Postmodernity is simply a word that is used to indicate what is following modernity. It is actually the process of this change and it is by no means complete yet. We are experiencing the impacts of that change.
Saturday, October 15, 2011
God's Beloved
Book Review.
O’Laughlin, Michael. God’s Beloved. A Spiritual Biography of Henri Nouwen. Orbis 2004.
M.O.- a spiritual director at the Healing Centre in Arlington, Massachusetts and editor of Henri Nouwen’s award winning “Jesus, A Gospel”.
Comment. Henry.
An inspiring biography about an inspiring man who touched and continues to touch (through his writings) many people. Henri Nouwen’s life and influence is a example of genuine ‘ecumenicalism’.
Henri Nouwen was on a continual search for “friendship and real intimacy with other people and with God”. (2) This search came to its highest level of completion when in 1985 he became a Chaplin at Daybreak, a part of l’Arche in Toronto.
Henri grew up in a Dutch, conservative, family in a Catholic community. The events of W.W.II brought about significant changes in the way Catholics and non-Catholics interacted in Holland. In the 1950s “a new kind of Catholicism, open to the laity began to emerge”. (34) At age 25 (1957) Henri became a student at Nijmegen University where he enrolled in a doctoral program in psychology. He found the teachings of Freud and Jung shocking. His arrival in the U.S.A. coincided with the changes of Vatican II. His acceptance of a faculty position at Notre Dame required that he return to Holland to complete his doctoral degree. This program was not completed and he returned to the U.S. and accepted a position at Yale, a Protestant university. “Henri Nouwen began to teach and exemplify a new type of Christianity that was for all Christians everywhere, and this happened at Yale.” (56)
Psychologically Henri was an ENFP personality type with typical strengths and weaknesses. His ongoing ‘battle’ with shame and anxiety lasted all his life. He was concerned about being loved. This anxiety “is fundamental to any spiritual evaluation of Henri Nouwen”. (83)
Henri is portrayed more as an artist than a scribe in his writings. Similarities between Henri and Vincent van Gough are presented. L’Arche became an “exponent of French sensibility” (101) for Henri. Henri learned much from Thomas Merton’s “Vision of Catholic Christianity”. (105)
To Henri, Christianity and God were experienced through the Eucharist. This was his experience as he celebrated Mass with his severely handicapped friends. It was in his celebration of Mass that Henri demonstrated a high level of Ecumenicalism.
The central element of Henri’s teaching was an abiding personal faith in Jesus. This was characteristic of that faith as he taught at Harvard, a school that was not sympathetic to such religious teaching. This life of faith reached its pinnacle during his time at L’Arche. He learned much from residents like Adam a severely handicapped person.
Henri’s spirituality is summarized in the following quote, “If life is a response to God’s love, then part of our response is to see ourselves, be ourselves, own who we are, and speak from our hearts. Henri’s personal spirituality revolved around his realizing and embracing his own identity”. (162)
henrydirksen.blogspot.com.
O’Laughlin, Michael. God’s Beloved. A Spiritual Biography of Henri Nouwen. Orbis 2004.
M.O.- a spiritual director at the Healing Centre in Arlington, Massachusetts and editor of Henri Nouwen’s award winning “Jesus, A Gospel”.
Comment. Henry.
An inspiring biography about an inspiring man who touched and continues to touch (through his writings) many people. Henri Nouwen’s life and influence is a example of genuine ‘ecumenicalism’.
Henri Nouwen was on a continual search for “friendship and real intimacy with other people and with God”. (2) This search came to its highest level of completion when in 1985 he became a Chaplin at Daybreak, a part of l’Arche in Toronto.
Henri grew up in a Dutch, conservative, family in a Catholic community. The events of W.W.II brought about significant changes in the way Catholics and non-Catholics interacted in Holland. In the 1950s “a new kind of Catholicism, open to the laity began to emerge”. (34) At age 25 (1957) Henri became a student at Nijmegen University where he enrolled in a doctoral program in psychology. He found the teachings of Freud and Jung shocking. His arrival in the U.S.A. coincided with the changes of Vatican II. His acceptance of a faculty position at Notre Dame required that he return to Holland to complete his doctoral degree. This program was not completed and he returned to the U.S. and accepted a position at Yale, a Protestant university. “Henri Nouwen began to teach and exemplify a new type of Christianity that was for all Christians everywhere, and this happened at Yale.” (56)
Psychologically Henri was an ENFP personality type with typical strengths and weaknesses. His ongoing ‘battle’ with shame and anxiety lasted all his life. He was concerned about being loved. This anxiety “is fundamental to any spiritual evaluation of Henri Nouwen”. (83)
Henri is portrayed more as an artist than a scribe in his writings. Similarities between Henri and Vincent van Gough are presented. L’Arche became an “exponent of French sensibility” (101) for Henri. Henri learned much from Thomas Merton’s “Vision of Catholic Christianity”. (105)
To Henri, Christianity and God were experienced through the Eucharist. This was his experience as he celebrated Mass with his severely handicapped friends. It was in his celebration of Mass that Henri demonstrated a high level of Ecumenicalism.
The central element of Henri’s teaching was an abiding personal faith in Jesus. This was characteristic of that faith as he taught at Harvard, a school that was not sympathetic to such religious teaching. This life of faith reached its pinnacle during his time at L’Arche. He learned much from residents like Adam a severely handicapped person.
Henri’s spirituality is summarized in the following quote, “If life is a response to God’s love, then part of our response is to see ourselves, be ourselves, own who we are, and speak from our hearts. Henri’s personal spirituality revolved around his realizing and embracing his own identity”. (162)
henrydirksen.blogspot.com.
Thursday, September 29, 2011
Fifth Discipline
Book Review
Senge Peter M. The Fifth Discipline. The Art & Practice of Learning Organization. Currency Doubleday. 2006.
P.S.- senior lecturer at the MIT Sloan School of Management and the founder of Society for Original Learning (SoL). He is widely known as one of the most innovative thinkers about management and leadership in the world.
Comment. Henry.
I would use the metaphor of a visit to an art gallery to describe the reading of this book. Appreciation was a delight, comprehension was a challenge. It was a delight to run into a retired executive from the pulp and paper industry on the golf course (yesterday) who was a practitioner of the learning organization that is being described in this book. My son, who is doing a course on this topic, put me on to this resource. The evolution of the learning organization is a global phenomenon.
“The organizations that will truly excel in the future will be the organizations that discover how to tap people’s commitment and capacity to learn at all levels in an organization” (4) (For me this statement summarizes what this book is all about.) There are five “new component technologies” (6) that characterize learning organizations: “Systems thinking, personal mastery, mental modes, building shared vision and team learning”. (6-9) Systems thinking integrates all the disciplines and is therefore labelled the “Fifth Discipline”.
Organizations have learning disabilities. This is illustrated by the “beer game” (27) involving problems that are encountered between retailers, wholesalers and manufacturers (brewery). There are “eleven laws of the fifth discipline”. (57) Systems thinking is “a shift of mind from seeing parts to seeing the whole, from seeing people as helpless reactors to seeing them as active participants in shaping their reality”. (69) “The essence of the discipline of systems thinking lies in a shift of mind: seeing interrelationships rather than linear cause-effect chains and processes of change rather than snapshots.” (73)
When the building-blocks of systems thinking are put to proper use a “systems archetype” (93) is developed. “Self-limiting or self-sustaining growth” (113) is part of the fifth discipline.
The discipline of personal mastery is examined as it relates to personal vision and structural conflict. Personal mastery must be an ongoing goal and must be committed to diligent truth telling.
Mental modes shape our perceptions of reality. They are formed through “openness and merit”. (173) “Reflective practice is the essence of the discipline of mental modes”. (177)
“A shared vision (fourth discipline) is- a force in people’s hearts, a force of impressive power.” (192) Shared visions are built on personal visions. They are not built from the top down. There are some hazards that hinder shared visions. “Systems thinking reveals how we have created what we currently have” (214) re: shared vision.
Organizational learning is built on team learning. Dialogue and discussion are fundamental to team learning. David Bohm is a significant contributor when it comes to explaining how team learning functions. “In great teams conflict becomes productive. Defensive routines” (232) must be dealt with to make conflict productive. “Practice” (240) must be an activity of team learning.
Since learning organizations are built on relationships they must be viewed as “living systems”. (271) “Practices, skills and capabilities, awareness and sensibilities, beliefs and assumptions are elements of a deep learning cycle.” (284) Learning must include both action and reflection over an appropriate time frame.
Building organizational learning capabilities is all about leadership are various levels. “Organizations grounded in systems thinking and related disciplines can make a difference” (349) regarding the global energy system.
What about the future? Women and youth as pools of leadership will become more significant. Profound change will come to our planet through “opening the head, opening the heart, and opening the will” (372)
Senge Peter M. The Fifth Discipline. The Art & Practice of Learning Organization. Currency Doubleday. 2006.
P.S.- senior lecturer at the MIT Sloan School of Management and the founder of Society for Original Learning (SoL). He is widely known as one of the most innovative thinkers about management and leadership in the world.
Comment. Henry.
I would use the metaphor of a visit to an art gallery to describe the reading of this book. Appreciation was a delight, comprehension was a challenge. It was a delight to run into a retired executive from the pulp and paper industry on the golf course (yesterday) who was a practitioner of the learning organization that is being described in this book. My son, who is doing a course on this topic, put me on to this resource. The evolution of the learning organization is a global phenomenon.
“The organizations that will truly excel in the future will be the organizations that discover how to tap people’s commitment and capacity to learn at all levels in an organization” (4) (For me this statement summarizes what this book is all about.) There are five “new component technologies” (6) that characterize learning organizations: “Systems thinking, personal mastery, mental modes, building shared vision and team learning”. (6-9) Systems thinking integrates all the disciplines and is therefore labelled the “Fifth Discipline”.
Organizations have learning disabilities. This is illustrated by the “beer game” (27) involving problems that are encountered between retailers, wholesalers and manufacturers (brewery). There are “eleven laws of the fifth discipline”. (57) Systems thinking is “a shift of mind from seeing parts to seeing the whole, from seeing people as helpless reactors to seeing them as active participants in shaping their reality”. (69) “The essence of the discipline of systems thinking lies in a shift of mind: seeing interrelationships rather than linear cause-effect chains and processes of change rather than snapshots.” (73)
When the building-blocks of systems thinking are put to proper use a “systems archetype” (93) is developed. “Self-limiting or self-sustaining growth” (113) is part of the fifth discipline.
The discipline of personal mastery is examined as it relates to personal vision and structural conflict. Personal mastery must be an ongoing goal and must be committed to diligent truth telling.
Mental modes shape our perceptions of reality. They are formed through “openness and merit”. (173) “Reflective practice is the essence of the discipline of mental modes”. (177)
“A shared vision (fourth discipline) is- a force in people’s hearts, a force of impressive power.” (192) Shared visions are built on personal visions. They are not built from the top down. There are some hazards that hinder shared visions. “Systems thinking reveals how we have created what we currently have” (214) re: shared vision.
Organizational learning is built on team learning. Dialogue and discussion are fundamental to team learning. David Bohm is a significant contributor when it comes to explaining how team learning functions. “In great teams conflict becomes productive. Defensive routines” (232) must be dealt with to make conflict productive. “Practice” (240) must be an activity of team learning.
Since learning organizations are built on relationships they must be viewed as “living systems”. (271) “Practices, skills and capabilities, awareness and sensibilities, beliefs and assumptions are elements of a deep learning cycle.” (284) Learning must include both action and reflection over an appropriate time frame.
Building organizational learning capabilities is all about leadership are various levels. “Organizations grounded in systems thinking and related disciplines can make a difference” (349) regarding the global energy system.
What about the future? Women and youth as pools of leadership will become more significant. Profound change will come to our planet through “opening the head, opening the heart, and opening the will” (372)
Thursday, September 8, 2011
The Emerging Christian Way
Book Review.
Schwartzentruber Michael. (Editor). The Emerging Christian Way. CooperHouse. 2006.
Comment. Henry.
The editor has assembled fourteen essays by authors of his choice that address for him “The emerging Christian way”. These authors are all associated with mainline churches, i.e. mostly United Church and several Anglican Church. It is their view of ‘emerging’, and some of the distinctives of those church views are a strong thread in their presentations. The ‘evangelical’ authors on this topic are not represented. Since there are so many authors my review will be limited to the titles, authors and brief comments on their point of view.
Marcus Borg. An Emerging Christian View. This essay is a condensed version of his book, The Heart of Christianity, sees book review on this one. Other authors make frequent references to this author.
Tim Scorer. Experience: The Heart of Transformation. Tim is a United Church pastor in Penticton. He was a member of the management team at the Naramata Centre, a retreat and education centre of the United Church of Canada.
Tom Harper. New Creeds. Tom is an Anglican priest who is best known as a Canadian author of topics of religion and contemporary spirituality.
Berry Thomas. The Great Work. Berry entered the monastery in 1934. From 1970-1995 he was the director of Riverdale Centre of Religious Research. The present ‘Great Work’ is to somehow reverse the destruction of the earth’s biosystems, to stop humans from being a “disruptive force on planet earth”. (75)
Sallie McFague. How Should Christians Love Nature. Sallie is a ‘feminist’ (her label) theologian in residence at Vancouver School of Theology. Nature should be viewed “with a loving eye- in terms of a subject knowing another subject especially on the analogy of friendship”. (91)
Matthew Fox. On Being a Postdenominational Priest in a Postdenominational Era. Matthew’s ‘thing’ is “Creation Spirituality”.
Bruce Sanguin. Being Christian in a World of Many Faiths. Bruce is a United Church minister in Vancouver. Bruce presents a “homage based ecumenicalism”. (139) The key to being Christian is being inclusive not in converting.
Anne Squire. Radical Inclusion. ‘Radical inclusion’ describes how Anne interprets Jesus’ teaching on the Kingdom of God.
Bill Phipps. Social Justice and a Spirituality of Transformation. B.P.-United Church activist. Without social justice there can be no spiritual transformation.
Mark Maclean. Worship: Pilgrims in the Faith. M.M.- National worship program coordinator for United Church of Canada.
Bruce Harding. To Sing or Not To Sing. Bruce is a musician/composer who has a concern about a trend that causes less and less actual involvement of congregational singing because of the overpowering amplification of worship teams and their band accompaniment. (I resonate with this evaluation.)
Susan Burt. Christian Education and the Imaginative Spirit. S.B.- Co-ordinating editor of an ecumenical publication in S. Australia. Her focus of Christian Education is within the activities of the church setting.
Donald Grayston. Pastoral Care for the 21st Century. D.G. - is an Anglican theologian and spiritual director. Spiritual direction needs to happen in an age appropriate schedule, i.e. child, adolescent, young adult, etc.
Nancy Reeves. Spiritual Discernment. N.R. - clinical psychologist, psychotherapist, author and poet. “Spiritual discernment is undertaken not just to make good decisions, but to develop a richer relationship with God.” (236)
henrydirksen.blogspot.com
Schwartzentruber Michael. (Editor). The Emerging Christian Way. CooperHouse. 2006.
Comment. Henry.
The editor has assembled fourteen essays by authors of his choice that address for him “The emerging Christian way”. These authors are all associated with mainline churches, i.e. mostly United Church and several Anglican Church. It is their view of ‘emerging’, and some of the distinctives of those church views are a strong thread in their presentations. The ‘evangelical’ authors on this topic are not represented. Since there are so many authors my review will be limited to the titles, authors and brief comments on their point of view.
Marcus Borg. An Emerging Christian View. This essay is a condensed version of his book, The Heart of Christianity, sees book review on this one. Other authors make frequent references to this author.
Tim Scorer. Experience: The Heart of Transformation. Tim is a United Church pastor in Penticton. He was a member of the management team at the Naramata Centre, a retreat and education centre of the United Church of Canada.
Tom Harper. New Creeds. Tom is an Anglican priest who is best known as a Canadian author of topics of religion and contemporary spirituality.
Berry Thomas. The Great Work. Berry entered the monastery in 1934. From 1970-1995 he was the director of Riverdale Centre of Religious Research. The present ‘Great Work’ is to somehow reverse the destruction of the earth’s biosystems, to stop humans from being a “disruptive force on planet earth”. (75)
Sallie McFague. How Should Christians Love Nature. Sallie is a ‘feminist’ (her label) theologian in residence at Vancouver School of Theology. Nature should be viewed “with a loving eye- in terms of a subject knowing another subject especially on the analogy of friendship”. (91)
Matthew Fox. On Being a Postdenominational Priest in a Postdenominational Era. Matthew’s ‘thing’ is “Creation Spirituality”.
Bruce Sanguin. Being Christian in a World of Many Faiths. Bruce is a United Church minister in Vancouver. Bruce presents a “homage based ecumenicalism”. (139) The key to being Christian is being inclusive not in converting.
Anne Squire. Radical Inclusion. ‘Radical inclusion’ describes how Anne interprets Jesus’ teaching on the Kingdom of God.
Bill Phipps. Social Justice and a Spirituality of Transformation. B.P.-United Church activist. Without social justice there can be no spiritual transformation.
Mark Maclean. Worship: Pilgrims in the Faith. M.M.- National worship program coordinator for United Church of Canada.
Bruce Harding. To Sing or Not To Sing. Bruce is a musician/composer who has a concern about a trend that causes less and less actual involvement of congregational singing because of the overpowering amplification of worship teams and their band accompaniment. (I resonate with this evaluation.)
Susan Burt. Christian Education and the Imaginative Spirit. S.B.- Co-ordinating editor of an ecumenical publication in S. Australia. Her focus of Christian Education is within the activities of the church setting.
Donald Grayston. Pastoral Care for the 21st Century. D.G. - is an Anglican theologian and spiritual director. Spiritual direction needs to happen in an age appropriate schedule, i.e. child, adolescent, young adult, etc.
Nancy Reeves. Spiritual Discernment. N.R. - clinical psychologist, psychotherapist, author and poet. “Spiritual discernment is undertaken not just to make good decisions, but to develop a richer relationship with God.” (236)
henrydirksen.blogspot.com
Saturday, August 27, 2011
Practical Wisdom.
Book Review.
Schwartz, Barry. Sharpe, Kenneth. Practical Wisdom. The right way to do the right thing. Riverhead Books. 2010.
B.S.- Professor of social theory and social action at Swarthmore College.
K.S.- Professor of political science at Swarthmore College.
Comment. Henry.
Practical wisdom needs to be a part of everyone’s life. The authors have focused on several areas of life where the impacts of practical wisdom are crucial; health care, education and jurisprudence. In these areas the balance between practical wisdom and things like rules, principles and standards is easily lost. When economics drive the ‘bottom line’ practical wisdom becomes a casualty. When standardization becomes a ‘bottom line’ in education the quality of relationships and innovations are impacted. Practical wisdom is the oil that keeps the machinery of life running smoothly avoiding unnecessary wear and tear. This truly a ‘practical book’!
Aristotle is credited with being the author of practical wisdom which he expressed in his book Ethics. “We are ‘born to be wise’ and that capacity needs to be nurtured.” (10)
Whether you are a lawyer, doctor, or a stylist, giving advice regarding people’s choices requires wisdom. For a doctor to be a quality care-giver there is the challenge of balancing “honesty with care and kindness, empathy with detachment”. (19) “Practical wisdom is a kind of jazz” (13) that relies heavily on improvisation not rules.
We are born with an intuitive bent toward wisdom. It happens within a process called “framing and being framed”. (61) To act wisely toward others we need a great deal of empathy which integrates thinking and feeling. “Experience is the machinery of wisdom.” (81)
When wisdom is removed from rules and principles serious problems will arise. “Balancing autonomy and beneficence is an ethical challenge,” (121) for medical professionals which requires wisdom. “Patient-centred care” (128) is now a central principle of medical ethics. Empathy too often becomes a casualty when too much focus is placed on professionalism. “Diagnosis has turned from the ear to the eye.” (139) In education “Overstandardization” (155) has muzzled creative teaching. The quality of health care suffers in health care when the determining factor is cost. Hedonic incentives are a threat to quality health care. “Incentives are blunt instruments.” (188) They erode moral motivation. It is a real challenge for professionals to “find the balance between commitment to doing things that are true to the ‘soul’ of their profession and willingness to do things that keep their institution alive and afloat”.(198)
Among demoralizing institutions banking has set somewhat of a record with its devastating impact on the economy (America).
What can be done about the dilemma of demoralizing institutions? “Good practices encourage wise practitioners who in turn will care for the future of the practice.” (227) Positive changes in institutions are brought about by “system changers”. (214) The Booker decision of 2005 returned some judicial discretion to judges. The establishing of the veterans court provided help for veterans dealing with post-traumatic stress disorder (PTSD). If there is to be such a person as an “ethical lawyer” (240) changes must take place in their education which will include addressing practical wisdom. “Harvard Negotiation and Mediation Clinical Program” (243) provides for the application of practical wisdom in dealing with specific cases. The “Vermont Portfolio Assessment Program” (252) is an attempt to balance standardization with innovative teaching. At Harvard’s Medical School the Cambridge Integrated Clerkship (CIC) program”, (256) integrates ethics with medical training. “Shore Bank” (270) is an example of a level of banking that has a wholesome focus on community and customers rather than just profit.
“Practical wisdom is embedded in the actual practices of being a lawyer, a teacher, a doctor, etc.” (271) It cannot be taught or learned, it is acquired. “Authentic happiness is a combination of engagement, meaning, and positive emotion. It may be achievable individually.” Martin Seligman. The highest level of work, wisdom and happiness is experienced by those “whose work is a calling”. (283) Calling ranks above job and career. Discretion in judgment is fundamental to the development of practical wisdom. “Wisdom is not the mysterious gift of a handful of sages, but the capacity that we all have and need.” (287)
“To flourish, to achieve, demands practical wisdom.” Aristotle.
henrydirksen.blogspot.com
Schwartz, Barry. Sharpe, Kenneth. Practical Wisdom. The right way to do the right thing. Riverhead Books. 2010.
B.S.- Professor of social theory and social action at Swarthmore College.
K.S.- Professor of political science at Swarthmore College.
Comment. Henry.
Practical wisdom needs to be a part of everyone’s life. The authors have focused on several areas of life where the impacts of practical wisdom are crucial; health care, education and jurisprudence. In these areas the balance between practical wisdom and things like rules, principles and standards is easily lost. When economics drive the ‘bottom line’ practical wisdom becomes a casualty. When standardization becomes a ‘bottom line’ in education the quality of relationships and innovations are impacted. Practical wisdom is the oil that keeps the machinery of life running smoothly avoiding unnecessary wear and tear. This truly a ‘practical book’!
Aristotle is credited with being the author of practical wisdom which he expressed in his book Ethics. “We are ‘born to be wise’ and that capacity needs to be nurtured.” (10)
Whether you are a lawyer, doctor, or a stylist, giving advice regarding people’s choices requires wisdom. For a doctor to be a quality care-giver there is the challenge of balancing “honesty with care and kindness, empathy with detachment”. (19) “Practical wisdom is a kind of jazz” (13) that relies heavily on improvisation not rules.
We are born with an intuitive bent toward wisdom. It happens within a process called “framing and being framed”. (61) To act wisely toward others we need a great deal of empathy which integrates thinking and feeling. “Experience is the machinery of wisdom.” (81)
When wisdom is removed from rules and principles serious problems will arise. “Balancing autonomy and beneficence is an ethical challenge,” (121) for medical professionals which requires wisdom. “Patient-centred care” (128) is now a central principle of medical ethics. Empathy too often becomes a casualty when too much focus is placed on professionalism. “Diagnosis has turned from the ear to the eye.” (139) In education “Overstandardization” (155) has muzzled creative teaching. The quality of health care suffers in health care when the determining factor is cost. Hedonic incentives are a threat to quality health care. “Incentives are blunt instruments.” (188) They erode moral motivation. It is a real challenge for professionals to “find the balance between commitment to doing things that are true to the ‘soul’ of their profession and willingness to do things that keep their institution alive and afloat”.(198)
Among demoralizing institutions banking has set somewhat of a record with its devastating impact on the economy (America).
What can be done about the dilemma of demoralizing institutions? “Good practices encourage wise practitioners who in turn will care for the future of the practice.” (227) Positive changes in institutions are brought about by “system changers”. (214) The Booker decision of 2005 returned some judicial discretion to judges. The establishing of the veterans court provided help for veterans dealing with post-traumatic stress disorder (PTSD). If there is to be such a person as an “ethical lawyer” (240) changes must take place in their education which will include addressing practical wisdom. “Harvard Negotiation and Mediation Clinical Program” (243) provides for the application of practical wisdom in dealing with specific cases. The “Vermont Portfolio Assessment Program” (252) is an attempt to balance standardization with innovative teaching. At Harvard’s Medical School the Cambridge Integrated Clerkship (CIC) program”, (256) integrates ethics with medical training. “Shore Bank” (270) is an example of a level of banking that has a wholesome focus on community and customers rather than just profit.
“Practical wisdom is embedded in the actual practices of being a lawyer, a teacher, a doctor, etc.” (271) It cannot be taught or learned, it is acquired. “Authentic happiness is a combination of engagement, meaning, and positive emotion. It may be achievable individually.” Martin Seligman. The highest level of work, wisdom and happiness is experienced by those “whose work is a calling”. (283) Calling ranks above job and career. Discretion in judgment is fundamental to the development of practical wisdom. “Wisdom is not the mysterious gift of a handful of sages, but the capacity that we all have and need.” (287)
“To flourish, to achieve, demands practical wisdom.” Aristotle.
henrydirksen.blogspot.com
Saturday, August 20, 2011
Chocolate Wars
Book Review.
Cadbury, Deborah. Chocolate Wars. The 150- year rivalry between the world’s greatest chocolate makers. Douglas & McIntyre. 2010.
Comment.
To use the manufacturing of chocolate as a focus for viewing history is in my opinion an awesome approach. I would love to have had this research resource when I was teaching history to my high school students. What a great way to ‘sweeten up a dry topic’. The author, a Cadbury (no less), has done a great job of giving us a well researched account of how the development of the chocolate industry touched the whole world. Of particular interest to me was the Quaker connection that brought high moral values to economic practices and social responsibilities of the industry, especially in Great Britain. Here is history and economics with a different flavour!
The story of George and Richard Cadbury the founders of the chocolate dynasty is traced briefly. Their Quaker values were reflected in the way they developed and carried on their business. They were the third generation of tradesmen and their grandfather Richard Tapper Cadbury is credited with “leading the family in a new direction of shop-keepers” (8) in Birmingham. They became leaders in the manufacturing industry. Quaker values were the work of George Fox and expressed in “Doctrines, Practice and Discipline”. (39)
In ancient Aztec and Mayan cultures chocolate drinks were used in religious rituals and chocolate was considered “food of the Gods”. (27) In Great Britain workers in any kind of manufacturing were referred to as “wretched little victims of the work houses”. (35) Competition was fierce for those in the chocolate industry. Quakers were not into advertisement on principle. When it was finally accepted as part of business the focus was on quality of product not appeal. Attractive packaging was acceptable.
Henri Nestle and Rodolphe Lundt were Swiss chocolate manufacturers.
In the 1870s Cadbury became involved in social issues that would improve the lives of their factory workers who lived in the slums. They built a factory outside the city in a garden-like setting. They even built cottages on plots of land surrounding the factory that could be rented and even purchased for a reasonable Cadbury financed plan. In Great Britain the ‘chocolate competitors’ were Cadbury, Fry, and Rowntree. By 1881 Cadbury had become an international organization.
Milton Hershey began his ‘rise to fame’ in Pennsylvania. After losing his wealth and health he ended up starting over again in New York where he built a chocolate empire.
Back in Britain George Cadbury’s model community called Bournville became a template for other entrepreneurs who had a concern for their employees. Milton Hershey established such a community in Pennsylvania at Deny Church. George Cadbury and Joseph Rowntree became philanthropists. As part of his political opposition to the Boer War George Cadbury became an owner of a newspaper. This was a costly decision and distracted him from his philanthropic work.
The Cadburys and the Rowntrees became partners of influence causing social reform and striving for peace among the nations. Meanwhile the ‘chocolate war’ continued. In 1914 world attention became focused on WW1. It brought not only much physical suffering but also moral struggles of huge proportions. Pacifism faced very severe tests.
On October 20, 1922, George Cadbury passed away. He was mourned and honoured by many thousands. In America Milton Hershey turned his $60 million company stock into a trust fund “to benefit the orphan boys of the Hershey Industrial School”. (230)
In the 1920s a new company (Mar-O-Bar) owned by Forrest Mars sprang up in America which became a major competitor in the chocolate war. In 1974 this company dethroned Hershey as the leading competitor in America. Towards the end of the 20th century two general food giants took center stage on the world scene, Kraft and General Foods. Cadbury became a ‘casualty’ of Kraft hostile takeover. This ended a 180 year history of Cadbury.
The trusts that were established by the Quaker ‘chocolotiers’ in Britain remained. With demise of Quaker driven corporations there seemed to be a corresponding decline of the Quaker movement.
henrydirksen.blogspot.com
Cadbury, Deborah. Chocolate Wars. The 150- year rivalry between the world’s greatest chocolate makers. Douglas & McIntyre. 2010.
Comment.
To use the manufacturing of chocolate as a focus for viewing history is in my opinion an awesome approach. I would love to have had this research resource when I was teaching history to my high school students. What a great way to ‘sweeten up a dry topic’. The author, a Cadbury (no less), has done a great job of giving us a well researched account of how the development of the chocolate industry touched the whole world. Of particular interest to me was the Quaker connection that brought high moral values to economic practices and social responsibilities of the industry, especially in Great Britain. Here is history and economics with a different flavour!
The story of George and Richard Cadbury the founders of the chocolate dynasty is traced briefly. Their Quaker values were reflected in the way they developed and carried on their business. They were the third generation of tradesmen and their grandfather Richard Tapper Cadbury is credited with “leading the family in a new direction of shop-keepers” (8) in Birmingham. They became leaders in the manufacturing industry. Quaker values were the work of George Fox and expressed in “Doctrines, Practice and Discipline”. (39)
In ancient Aztec and Mayan cultures chocolate drinks were used in religious rituals and chocolate was considered “food of the Gods”. (27) In Great Britain workers in any kind of manufacturing were referred to as “wretched little victims of the work houses”. (35) Competition was fierce for those in the chocolate industry. Quakers were not into advertisement on principle. When it was finally accepted as part of business the focus was on quality of product not appeal. Attractive packaging was acceptable.
Henri Nestle and Rodolphe Lundt were Swiss chocolate manufacturers.
In the 1870s Cadbury became involved in social issues that would improve the lives of their factory workers who lived in the slums. They built a factory outside the city in a garden-like setting. They even built cottages on plots of land surrounding the factory that could be rented and even purchased for a reasonable Cadbury financed plan. In Great Britain the ‘chocolate competitors’ were Cadbury, Fry, and Rowntree. By 1881 Cadbury had become an international organization.
Milton Hershey began his ‘rise to fame’ in Pennsylvania. After losing his wealth and health he ended up starting over again in New York where he built a chocolate empire.
Back in Britain George Cadbury’s model community called Bournville became a template for other entrepreneurs who had a concern for their employees. Milton Hershey established such a community in Pennsylvania at Deny Church. George Cadbury and Joseph Rowntree became philanthropists. As part of his political opposition to the Boer War George Cadbury became an owner of a newspaper. This was a costly decision and distracted him from his philanthropic work.
The Cadburys and the Rowntrees became partners of influence causing social reform and striving for peace among the nations. Meanwhile the ‘chocolate war’ continued. In 1914 world attention became focused on WW1. It brought not only much physical suffering but also moral struggles of huge proportions. Pacifism faced very severe tests.
On October 20, 1922, George Cadbury passed away. He was mourned and honoured by many thousands. In America Milton Hershey turned his $60 million company stock into a trust fund “to benefit the orphan boys of the Hershey Industrial School”. (230)
In the 1920s a new company (Mar-O-Bar) owned by Forrest Mars sprang up in America which became a major competitor in the chocolate war. In 1974 this company dethroned Hershey as the leading competitor in America. Towards the end of the 20th century two general food giants took center stage on the world scene, Kraft and General Foods. Cadbury became a ‘casualty’ of Kraft hostile takeover. This ended a 180 year history of Cadbury.
The trusts that were established by the Quaker ‘chocolotiers’ in Britain remained. With demise of Quaker driven corporations there seemed to be a corresponding decline of the Quaker movement.
henrydirksen.blogspot.com
Sunday, August 14, 2011
Against The Wind
Book Review.
Yohannan, K.P. Against The Wind. Finishing well in a world of compromise. GFA Books. 2004.
K.P.Y.- founder and director of Gospel for Asia.
Comment.
This author (resource) represents the ‘literal and factual’ (to use a term from the last book review) paradigm of Christianity. The author admits that he sees things in terms of black and white. This paradigm has proven successful in the author’s life and the organization he represents. Although he and his wife live in Texas, their ministry is in Asian, third world countries. This may explain why this paradigm works for them. The book is dedicated to those who are involved in the Gospel for Asia ministries and this gives the book a very exclusive focus. The endorsements come from leaders of ministries that represent ‘midcentury (1900’s) missionary endeavours.
Unusual results in ministry happen because of unusual commitment to a “higher calling” (25) and an unusual life style, e.g. working five hours a day and praying five hours a day. Timothy is an example of one who responded to such a higher call. God’s call is specific. It is not a job it is a ministry that is characterized by integrity.
Effective ministries cannot happen without the filling and empowerment of the Holy Spirit. It calls for self-discipline that is of unusual severity impacting every area of one’s life. It always requires courage.
There is no substitute for complete dependence on the Lord in ministry. Disciple making is synonymous with leadership. Suffering is part of a life that is committed to being a Christ-follower. Ten principles are suggested that when followed will avoid the trap of self-centred living.
A work ethic is part of effective ministry. Each day should begin with an hour or two of study of the Word (“Inductive Bible Study method” 150) A servant of God must continually strive for inner holiness. Grace and discernment are basic attributes of spiritual leaders.
The criteria for mentors and mentoring are very high. Evangelism is portrayed as ‘rescuing people (sinners) from a burning building (hell). Finishing well is a choice.
henrydirksen.blogspot.com
Yohannan, K.P. Against The Wind. Finishing well in a world of compromise. GFA Books. 2004.
K.P.Y.- founder and director of Gospel for Asia.
Comment.
This author (resource) represents the ‘literal and factual’ (to use a term from the last book review) paradigm of Christianity. The author admits that he sees things in terms of black and white. This paradigm has proven successful in the author’s life and the organization he represents. Although he and his wife live in Texas, their ministry is in Asian, third world countries. This may explain why this paradigm works for them. The book is dedicated to those who are involved in the Gospel for Asia ministries and this gives the book a very exclusive focus. The endorsements come from leaders of ministries that represent ‘midcentury (1900’s) missionary endeavours.
Unusual results in ministry happen because of unusual commitment to a “higher calling” (25) and an unusual life style, e.g. working five hours a day and praying five hours a day. Timothy is an example of one who responded to such a higher call. God’s call is specific. It is not a job it is a ministry that is characterized by integrity.
Effective ministries cannot happen without the filling and empowerment of the Holy Spirit. It calls for self-discipline that is of unusual severity impacting every area of one’s life. It always requires courage.
There is no substitute for complete dependence on the Lord in ministry. Disciple making is synonymous with leadership. Suffering is part of a life that is committed to being a Christ-follower. Ten principles are suggested that when followed will avoid the trap of self-centred living.
A work ethic is part of effective ministry. Each day should begin with an hour or two of study of the Word (“Inductive Bible Study method” 150) A servant of God must continually strive for inner holiness. Grace and discernment are basic attributes of spiritual leaders.
The criteria for mentors and mentoring are very high. Evangelism is portrayed as ‘rescuing people (sinners) from a burning building (hell). Finishing well is a choice.
henrydirksen.blogspot.com
Thursday, August 11, 2011
The Heart Of Christianity.
Book Review.
Borg, Marcus J. The Heart Of Christianity. How we can be passionate believers today. Harper San Francisco 2003.
M.B.- Professor of Religion and Culture at Oregon State University.
Comment. Henry.
The endorsements of this book focus on Borg’s passion and inclusiveness regarding Christianity. It is seen as crucial to an effective understanding of how Christianity can be relevant in postmodernity. It seems that his vigorous rejection of any and all ‘exclusivism’ of Christianity comes at a price that doesn’t resonate with me. I am impressed by his acceptance of what is good about modernity and applying that to postmodernity. As I was reading my response vacillated between, ‘this is great- to- I’m not so sure about this’. Stimulating and thought-provoking.
There is a new way of seeing Christianity that is emerging in western postmodernity. (It has to do with history, metaphor and sacrament.) Compared to the harder exclusive view of modernity (which focuses on the literal and factual) this view is softer and more inclusive. Central to both views is faith, the afterlife and a Christian life of requirements and rewards. A concern of “bridging the differences” (16) is approached through a focus on the differences not on the conflicts of the two views.
Faith involves believing, trust, fidelity and vision (a way of seeing). To believe (correctly) means to love and implies a relationship. “To be a Christian is to be centred in the God of the Bible. This is a mark not of Christian exclusion but of Christian identity.” (43) It is suggested that an alternative to the infallibility and literalism of the modern paradigm would be a “historical, metaphorical and sacramental understanding of the Bible”. (44) The historical approach gives balance to the literal-factual interpretation. Metaphorical preaching is very much a part of today’s preaching and should also be a part of biblical interpretation. “The point is not to ‘believe’ in a metaphor- but to ‘see’ with it.” (57) e.g. The Bible is to be viewed as a sacrament.
The reality of God is viewed through two ‘lenses’, “supernatural theism and panentheism” (65) A distinction is made between a “pre-Easter Jesus and a post-Easter Jesus”. (83) A metaphorical reading of the gospels adds to the factual stories, e.g. wedding at Cana. “A historical-metaphorical approach (to understand Jesus) matters because it helps us to see the meaning of our Christological language”. (86)
“Born again, is a potential bridge metaphor between the old and the new Paradigms.” (104) Being born again is explained in the New Testament as dying and rising, a concept central to early Christianity. The cross, “the single most universal symbol of Christianity” (112) illustrates this dying and rising and is thus all about being born again. Being born again can be a dramatic event, e.g. Saul of Tarsus, or it can be a process. It is always the work of the Holy Spirit.
The Christian life is personal (being born again) but it is also polit6ical (the kingdom of God). The kingdom of God is a very common topic in both the Old and the New Testament. The heart is a common metaphor from scripture. It can be open or closed. Open hearts provide opportunities for “thin places” (149) i.e. spiritual encounters.
Sin has made forgiveness necessary. Sins that result in specific consequences require specific ‘remedies’. Bondage requires deliverance; blindness requires restoration of sight, etc. Salvation and repentance are part of a heart being transformed.
The Christian life comes down to practice. This practice arises out of the reality of being; “created by God, a child of God, beloved of God, and accepted by God”. (191) Formation and nourishment happens within the church community and through personal disciplines. When we practice compassion and justice we are paying attention to God. This is what the Lord requires, “to do justice, to love kindness, to walk humbly with your God”. Micah
The author addresses the challenge of “being a Christian in an age of pluralism’. (207) He rejects any exclusivism of Christianity. To him Christianity is home and this is where he belongs.
Borg, Marcus J. The Heart Of Christianity. How we can be passionate believers today. Harper San Francisco 2003.
M.B.- Professor of Religion and Culture at Oregon State University.
Comment. Henry.
The endorsements of this book focus on Borg’s passion and inclusiveness regarding Christianity. It is seen as crucial to an effective understanding of how Christianity can be relevant in postmodernity. It seems that his vigorous rejection of any and all ‘exclusivism’ of Christianity comes at a price that doesn’t resonate with me. I am impressed by his acceptance of what is good about modernity and applying that to postmodernity. As I was reading my response vacillated between, ‘this is great- to- I’m not so sure about this’. Stimulating and thought-provoking.
There is a new way of seeing Christianity that is emerging in western postmodernity. (It has to do with history, metaphor and sacrament.) Compared to the harder exclusive view of modernity (which focuses on the literal and factual) this view is softer and more inclusive. Central to both views is faith, the afterlife and a Christian life of requirements and rewards. A concern of “bridging the differences” (16) is approached through a focus on the differences not on the conflicts of the two views.
Faith involves believing, trust, fidelity and vision (a way of seeing). To believe (correctly) means to love and implies a relationship. “To be a Christian is to be centred in the God of the Bible. This is a mark not of Christian exclusion but of Christian identity.” (43) It is suggested that an alternative to the infallibility and literalism of the modern paradigm would be a “historical, metaphorical and sacramental understanding of the Bible”. (44) The historical approach gives balance to the literal-factual interpretation. Metaphorical preaching is very much a part of today’s preaching and should also be a part of biblical interpretation. “The point is not to ‘believe’ in a metaphor- but to ‘see’ with it.” (57) e.g. The Bible is to be viewed as a sacrament.
The reality of God is viewed through two ‘lenses’, “supernatural theism and panentheism” (65) A distinction is made between a “pre-Easter Jesus and a post-Easter Jesus”. (83) A metaphorical reading of the gospels adds to the factual stories, e.g. wedding at Cana. “A historical-metaphorical approach (to understand Jesus) matters because it helps us to see the meaning of our Christological language”. (86)
“Born again, is a potential bridge metaphor between the old and the new Paradigms.” (104) Being born again is explained in the New Testament as dying and rising, a concept central to early Christianity. The cross, “the single most universal symbol of Christianity” (112) illustrates this dying and rising and is thus all about being born again. Being born again can be a dramatic event, e.g. Saul of Tarsus, or it can be a process. It is always the work of the Holy Spirit.
The Christian life is personal (being born again) but it is also polit6ical (the kingdom of God). The kingdom of God is a very common topic in both the Old and the New Testament. The heart is a common metaphor from scripture. It can be open or closed. Open hearts provide opportunities for “thin places” (149) i.e. spiritual encounters.
Sin has made forgiveness necessary. Sins that result in specific consequences require specific ‘remedies’. Bondage requires deliverance; blindness requires restoration of sight, etc. Salvation and repentance are part of a heart being transformed.
The Christian life comes down to practice. This practice arises out of the reality of being; “created by God, a child of God, beloved of God, and accepted by God”. (191) Formation and nourishment happens within the church community and through personal disciplines. When we practice compassion and justice we are paying attention to God. This is what the Lord requires, “to do justice, to love kindness, to walk humbly with your God”. Micah
The author addresses the challenge of “being a Christian in an age of pluralism’. (207) He rejects any exclusivism of Christianity. To him Christianity is home and this is where he belongs.
Saturday, August 6, 2011
Robert Service
Book Review.
Mallory, Enid. Under The Spell Of The Yukon. Heritage House Publishing Company. 2006.
Comment. Henry
Enid Mallory has had a career of writing and story- telling. This book is a very gripping biography of one of Canada’s best known poets; Robert Service’s poetry has brought to life and preserved for us the stories of the Yukon that came out of the gold rush days. Life was difficult in the harsh environment of the Great White North. The greed and craze for gold and instant wealth brought out the worst and the best in those who risked all. The reading of this entertaining and informative biography will enhance one’s appreciation of Robert’s poetry. Knowing the author always has a great impact on how his/her writings are accepted and understood. Although there are many details of Robert’s poetry that may be considered factious there is nothing fictitious about the author and his experiences which gave rise to his poetry.
This biography includes some of Robert’s most loved poems.
henrydirksen.blogspot.com
Mallory, Enid. Under The Spell Of The Yukon. Heritage House Publishing Company. 2006.
Comment. Henry
Enid Mallory has had a career of writing and story- telling. This book is a very gripping biography of one of Canada’s best known poets; Robert Service’s poetry has brought to life and preserved for us the stories of the Yukon that came out of the gold rush days. Life was difficult in the harsh environment of the Great White North. The greed and craze for gold and instant wealth brought out the worst and the best in those who risked all. The reading of this entertaining and informative biography will enhance one’s appreciation of Robert’s poetry. Knowing the author always has a great impact on how his/her writings are accepted and understood. Although there are many details of Robert’s poetry that may be considered factious there is nothing fictitious about the author and his experiences which gave rise to his poetry.
This biography includes some of Robert’s most loved poems.
henrydirksen.blogspot.com
Monday, July 25, 2011
Abraham
Book Review
Feiler, Bruce. Abraham. A journey to the heart of the three faiths. William Morrow. 2002
B.F.-New York Times bestselling author. Journalist.
Comment. Henry.
Bruce has given us an interesting, comparative assessment of the significance of Abraham as the progenitor of three monotheistic faiths, Judaism, Christianity, and Islam. His conclusions would probably be topics of vigorous debate in many circles but his observations are certainly genuine and very informative. Abraham is not only a crucial character of history but is a key to genuine ecumenicalism of our times and the peaceful co-existence of the three faiths attributed to his legacy.
The home of Abraham is claimed as a holy place by Judaism, Christianity, and Islam. It is not a place of peace. According to legend, and there are many legends, Abraham’s origin is mythical. “He has no past. He has no personality.” (18) Abraham’s wanderings began with a specific call, described in all three religions. Jews and Muslims consider the Call important. Christians view it as a defining act of Abraham’s life.
Ishmael is viewed as Abraham’s first born (especially by Muslims). Isaac’s story comes across quite differently in non-Christian literature and interpretations. The binding of Isaac is a significant spiritual act for both Isaac and Abraham in all three faiths.
The codification of Jewish laws was crucial to the preservation of the Jewish faith. The status of Abraham was now established through recorded history. Some rabbis wrote, “Abraham was the reason God created the world”. (125) With codification came interpretation and its challenges. Jewish interpretations were identified as “rabbinic midrash”. (139)
A discussion about Christianity begins with an interview with bishop Theophanes the Head of the Greek Orthodox Church. It focuses on Paul and Abraham the great example of faith. The bishop maintains that Paul “completely reinterprets the Hebrew Bible” creating an Abraham “for his own purposes”. (143)
From its inception Christianity has been considered contentious by those of the Hebrew faith. Abraham is both the source of this contention and also the solution to this rift according to Reverend Ms. Heldt, a German Lutheran minister who heads the Ecumenical Theological Research Fraternity in Jerusalem.
The discussion on Islam comes primarily out of an interview with Sheikh Yusef Abu Seina the imam of El-Aksa Mosque in Jerusalem. “Muslims see the Koran as the unfiltered word of God” (165) written by man. Abraham is also the starting point for Islam. Early on a rift developed between Islam and both Judaism and Christianity over the importance of Allah, Mohammed and Mecca. In the Muslim tradition, Abraham built the Kaba, the geographic centre of Islam.
The legacy of Abraham is profound. It impacts all who are God-fearing who “still need the comfort of something greater than themselves, still hold on to some gleam of humanity, still dream of a moment when they stand alongside one another and pray for their lost father and for a legacy of peace among the nations that was his (Abraham’s) initial mandate from heaven”. (218)
henrydirksen.blogspot.com
Feiler, Bruce. Abraham. A journey to the heart of the three faiths. William Morrow. 2002
B.F.-New York Times bestselling author. Journalist.
Comment. Henry.
Bruce has given us an interesting, comparative assessment of the significance of Abraham as the progenitor of three monotheistic faiths, Judaism, Christianity, and Islam. His conclusions would probably be topics of vigorous debate in many circles but his observations are certainly genuine and very informative. Abraham is not only a crucial character of history but is a key to genuine ecumenicalism of our times and the peaceful co-existence of the three faiths attributed to his legacy.
The home of Abraham is claimed as a holy place by Judaism, Christianity, and Islam. It is not a place of peace. According to legend, and there are many legends, Abraham’s origin is mythical. “He has no past. He has no personality.” (18) Abraham’s wanderings began with a specific call, described in all three religions. Jews and Muslims consider the Call important. Christians view it as a defining act of Abraham’s life.
Ishmael is viewed as Abraham’s first born (especially by Muslims). Isaac’s story comes across quite differently in non-Christian literature and interpretations. The binding of Isaac is a significant spiritual act for both Isaac and Abraham in all three faiths.
The codification of Jewish laws was crucial to the preservation of the Jewish faith. The status of Abraham was now established through recorded history. Some rabbis wrote, “Abraham was the reason God created the world”. (125) With codification came interpretation and its challenges. Jewish interpretations were identified as “rabbinic midrash”. (139)
A discussion about Christianity begins with an interview with bishop Theophanes the Head of the Greek Orthodox Church. It focuses on Paul and Abraham the great example of faith. The bishop maintains that Paul “completely reinterprets the Hebrew Bible” creating an Abraham “for his own purposes”. (143)
From its inception Christianity has been considered contentious by those of the Hebrew faith. Abraham is both the source of this contention and also the solution to this rift according to Reverend Ms. Heldt, a German Lutheran minister who heads the Ecumenical Theological Research Fraternity in Jerusalem.
The discussion on Islam comes primarily out of an interview with Sheikh Yusef Abu Seina the imam of El-Aksa Mosque in Jerusalem. “Muslims see the Koran as the unfiltered word of God” (165) written by man. Abraham is also the starting point for Islam. Early on a rift developed between Islam and both Judaism and Christianity over the importance of Allah, Mohammed and Mecca. In the Muslim tradition, Abraham built the Kaba, the geographic centre of Islam.
The legacy of Abraham is profound. It impacts all who are God-fearing who “still need the comfort of something greater than themselves, still hold on to some gleam of humanity, still dream of a moment when they stand alongside one another and pray for their lost father and for a legacy of peace among the nations that was his (Abraham’s) initial mandate from heaven”. (218)
henrydirksen.blogspot.com
Monday, July 18, 2011
Jim & Casper Go To Church.
Book Review.
Henderson, Jim. Casper, Matt. Jim and Casper Go To Church. Frank conversation about faith, churches, and well-meaning Christians. Tyndale. 2007.
Comment. Henry.
This book is the result of Jim Henderson, a pastor with 30 years experience, responding to his frustration about having a church that is really effective and following Christ’s teaching regarding impacting its community and world. How he addressed this frustration is unusual and that gives the book its appeal. An easy, thought-provoking read. This is another tool for leaders who are serious about ongoing evaluation of doing church effectively.
In the 35 pages of introduction Jim explains what motivated the writing of this book. It describes an interesting journey for him as he moves through a very disillusioning experience as a pastor and how he resolved some of his questions about how church should be done and how it should not be done. He actually ‘hired’ Matt Casper, an atheist friend, to accompany him in a project to visit various churches to explore how church was being done.
The first church they visited was Saddleback. Casper’s observations are sincere, serious but not very positive. There was too much focus on believing and not enough on action. At the ‘Dream Center’ Casper was impressed positively by the location of the church and its focus on the needy of the community. Pastor McManus from Mosaic did not impress Casper. He did like the idea of having church in a theatre.
Willow Creek, in Chicago, was too much. Discovering that the church had a significant overseas ministry was helpful in dealing with all the wealth that the church complex represented. During a visit to a Presbyterian Church Casper revealed that he had been a part of such a church during his childhood. Laundale Community Church in downtown Chicago came across as an effective church since it actually had community involvement. Their visit to a house church was a very positive experience for Casper. He had gone there alone. Visiting Image Dei, an emerging church in Portland was an ‘eye-opener’ for Casper. They also visited Mars Hill church in Seattle. Their pastor Mark Driscoll impresses them as somewhat of an anomaly. Back in Portland Casper was taken with the informality of the service at the Bridge, a church that advertises that people should ‘come as they are’.
Visits to churches would not be complete without a visit to Lakewood church in Houston and the Joel Osteen show. The ‘church circuit’ was completed with a visit to Potter’s House, the home of T.D. Jakes.
henrydirksen.blogspot.com
Henderson, Jim. Casper, Matt. Jim and Casper Go To Church. Frank conversation about faith, churches, and well-meaning Christians. Tyndale. 2007.
Comment. Henry.
This book is the result of Jim Henderson, a pastor with 30 years experience, responding to his frustration about having a church that is really effective and following Christ’s teaching regarding impacting its community and world. How he addressed this frustration is unusual and that gives the book its appeal. An easy, thought-provoking read. This is another tool for leaders who are serious about ongoing evaluation of doing church effectively.
In the 35 pages of introduction Jim explains what motivated the writing of this book. It describes an interesting journey for him as he moves through a very disillusioning experience as a pastor and how he resolved some of his questions about how church should be done and how it should not be done. He actually ‘hired’ Matt Casper, an atheist friend, to accompany him in a project to visit various churches to explore how church was being done.
The first church they visited was Saddleback. Casper’s observations are sincere, serious but not very positive. There was too much focus on believing and not enough on action. At the ‘Dream Center’ Casper was impressed positively by the location of the church and its focus on the needy of the community. Pastor McManus from Mosaic did not impress Casper. He did like the idea of having church in a theatre.
Willow Creek, in Chicago, was too much. Discovering that the church had a significant overseas ministry was helpful in dealing with all the wealth that the church complex represented. During a visit to a Presbyterian Church Casper revealed that he had been a part of such a church during his childhood. Laundale Community Church in downtown Chicago came across as an effective church since it actually had community involvement. Their visit to a house church was a very positive experience for Casper. He had gone there alone. Visiting Image Dei, an emerging church in Portland was an ‘eye-opener’ for Casper. They also visited Mars Hill church in Seattle. Their pastor Mark Driscoll impresses them as somewhat of an anomaly. Back in Portland Casper was taken with the informality of the service at the Bridge, a church that advertises that people should ‘come as they are’.
Visits to churches would not be complete without a visit to Lakewood church in Houston and the Joel Osteen show. The ‘church circuit’ was completed with a visit to Potter’s House, the home of T.D. Jakes.
henrydirksen.blogspot.com
Thursday, June 23, 2011
Fasting
Book Review.
McKnight, Scot. Fasting. The ancient practices series. Thomas Nelson 2009
SM- Anabaptist theologian at North Park University. Chicago.
Comment. Henry
My personal experience with fasting has been very limited so I welcomed the opportunity to read a book on fasting. The author begins with a definition of fasting which gives a very specific focus on the topic. He maintains throughout his discussions that the motive for fasting should not be to get and yet he goes into great detail about the benefits of fasting. This leaves me with a serious tension that I have not resolved in my mind. I have not come away from my read as a ‘turned on’ practitioner of fasting. That may come in time.
There are seven ‘ancient practices’ within Christian tradition. They are: a fixed hour of prayer, Sabbath keeping, following the liturgical year, the making of a pilgrimage, fasting, tithing and the sacred meal. According to Phyllis Tickle, the general editor of Ancient Practices Series, Scot McKnight has taken on the topic of fasting “with deftness and clarity”. (Foreword)
“Fasting is the natural, inevitable response of a person to a grievous, sacred moment in life.” McKnight. It is “body talk”. (11) It is not a ‘tool’ for getting something from God. It does not seem to be part of Western DNA.
Fasting is doing without food and drink. A partial fast may involve abstinence from certain foods and/or pleasures. It is often associated with repentance and is described by the term “body turning”. (24) Israel’s national day of repentance, Yom Kipper, was also a day of fasting.
“Fasting as body pleading for those we love is natural.” (45) It is an instinctive, natural response to “body grief”. (52) The experiences (fasting) of Jonathan and David are examples from the Old Testament. Psalm 77 is called “the Faster’s Prayer”. (55) Fasting is a body discipline and as such was a common practice with monks. There are signs of a renewal of this discipline in our times as a reaction to our hedonistic culture. It is considered part of Christian living.
An example of “fasting as body calendar” (81) is fasting on regular days, e.g. Wednesday and Friday. Some special days of fasting for early Christians were before the Lord’s Supper, before baptism, and during Lent. In Isaiah 58 the prophet describes fasting that is called “body poverty”. (105) This kind of fasting is illustrated when “Moses, Elijah, Daniel, Jesus and Paul – fasted and experienced unusual intimacies with God”. (112) Fasting is a way in which we “embody our hope” (123) of Christ’s return.
Fasting can become a form of legalism. If there is any hypocrisy it is a problem. “Meritorious fasting” (140) is wrong. Extremism is always dangerous. Although there are benefits in fasting that should never be our motive for fasting. (Why not?) God’s presence can become more real during fasting. It can bring freedom from bad habits. Fasting and praying can be beneficial when seeking God’s guidance and protection. “Genuine fasting leads to seeking justice.” (154) There can be health effects although health was never a goal in biblical fasting. Fasting should always be a response to something (a grievous sacred moment) going on in our life.
henrydirksen.blogspot.com
McKnight, Scot. Fasting. The ancient practices series. Thomas Nelson 2009
SM- Anabaptist theologian at North Park University. Chicago.
Comment. Henry
My personal experience with fasting has been very limited so I welcomed the opportunity to read a book on fasting. The author begins with a definition of fasting which gives a very specific focus on the topic. He maintains throughout his discussions that the motive for fasting should not be to get and yet he goes into great detail about the benefits of fasting. This leaves me with a serious tension that I have not resolved in my mind. I have not come away from my read as a ‘turned on’ practitioner of fasting. That may come in time.
There are seven ‘ancient practices’ within Christian tradition. They are: a fixed hour of prayer, Sabbath keeping, following the liturgical year, the making of a pilgrimage, fasting, tithing and the sacred meal. According to Phyllis Tickle, the general editor of Ancient Practices Series, Scot McKnight has taken on the topic of fasting “with deftness and clarity”. (Foreword)
“Fasting is the natural, inevitable response of a person to a grievous, sacred moment in life.” McKnight. It is “body talk”. (11) It is not a ‘tool’ for getting something from God. It does not seem to be part of Western DNA.
Fasting is doing without food and drink. A partial fast may involve abstinence from certain foods and/or pleasures. It is often associated with repentance and is described by the term “body turning”. (24) Israel’s national day of repentance, Yom Kipper, was also a day of fasting.
“Fasting as body pleading for those we love is natural.” (45) It is an instinctive, natural response to “body grief”. (52) The experiences (fasting) of Jonathan and David are examples from the Old Testament. Psalm 77 is called “the Faster’s Prayer”. (55) Fasting is a body discipline and as such was a common practice with monks. There are signs of a renewal of this discipline in our times as a reaction to our hedonistic culture. It is considered part of Christian living.
An example of “fasting as body calendar” (81) is fasting on regular days, e.g. Wednesday and Friday. Some special days of fasting for early Christians were before the Lord’s Supper, before baptism, and during Lent. In Isaiah 58 the prophet describes fasting that is called “body poverty”. (105) This kind of fasting is illustrated when “Moses, Elijah, Daniel, Jesus and Paul – fasted and experienced unusual intimacies with God”. (112) Fasting is a way in which we “embody our hope” (123) of Christ’s return.
Fasting can become a form of legalism. If there is any hypocrisy it is a problem. “Meritorious fasting” (140) is wrong. Extremism is always dangerous. Although there are benefits in fasting that should never be our motive for fasting. (Why not?) God’s presence can become more real during fasting. It can bring freedom from bad habits. Fasting and praying can be beneficial when seeking God’s guidance and protection. “Genuine fasting leads to seeking justice.” (154) There can be health effects although health was never a goal in biblical fasting. Fasting should always be a response to something (a grievous sacred moment) going on in our life.
henrydirksen.blogspot.com
Friday, June 17, 2011
The God I Don't Understand
Book Review.
Wright, Christopher J.H. The God I Don’t Understand. Reflections on tough questions of faith. Zondervan. 2008.
CJHW- International director of the Langham Partnership International. Chair of Lausanne Committee’s Theology Working Group.
Comment. Henry.
Here is a very helpful book for those who struggle with ‘why’ questions that relate to life and believing, for those who try to make sense of events and difficulties that are beyond their understanding. Faith can become vulnerable to uncertainties and questions. Wright has given us a ‘tool’ to help us through some of these challenges. Grief and pain put severe limitations on our understanding. This resource helps us face up to those limitations.
“For Christians, evil really is a problem at every level.” (27) How can we deal with the apparent paradox of a loving, all-powerful God and the existence of evil? The origin of evil is a mystery that is not explained in the Bible. A distinction is made between “moral evil and natural evil”. (30) We are told about the entry of evil (sin) into world and its destruction of the relationship between God and man. “Evil does not make sense.” (42) Evil in its various forms is something that we may legitimately be offended by. “The Bible allows us to lament, protest, and be angry at the offensiveness of evil (and it is right that we should be angry).” (55) The defeat of evil arises out of three significant biblical truths; “the utter evilness of sin, the utter goodness of God and the utter sovereignty of God”. (57) The story of Joseph demonstrates these truths and at the Cross of Christ these truths converge to confront evil. The book of Revelation is a graphic portrayal of this confrontation.
The author takes on the daunting assignment of attempting to get our head around the Old Testament examples of God’s violent judgment on various individuals and people groups. This image of God seems incompatible with the God of love and mercy. To maintain that there is a fundamental difference between the God of the Old Testament and the God of the New Testament is an acceptable ‘solution’ to the problem. Some would suggest that the Israelites got their marching orders wrong and were too brutal in their conquests. Some suggest that the violence was just an allegory of spiritual warfare. The author declares that the conquest of Canaan was “an act of God”, (90) a punishment for corporate sin. Amid these punishments there are examples of grace, e.g. Rahab, Ruth, the Jebusites, etc.
There are many hard to understand mysteries of the Cross. The Cross was God’s choice but why us and why did he choose to love. We do know that God is love. That love is demonstrated though mercy, redemption, forgiveness, reconciliation, cleansing, etc. The mystery of the “penal substitutionary atonement” (128) is presented. The co-existence of God’s wrath and God’s love is a reality. “God is wrathful because God is love.” Miroslav Volf. The truth of the penal substitutionary atonement begs the question, “Does sin deserve to be punished?” (152)
There are many controversial ‘truths’ held about the “end of the world”. (159) Of one thing there is certainty, Christ will return. That return will be “personal, visible, and glorious”. (175)Scripture is clear in its teaching regarding a reigning, returning and redeeming Christ. Resurrection is a reality however there are many unanswered questions. The Day of Judgment is good news because “God will put things right in the end”. (184) Heaven is not our final home. We anticipate”new heavens and a new earth.” (Isa. 65:17, Rev. 21:1). The first earth is described as a garden; the new earth is described as a city. We not only have a future, we know that future. That truth should impact how we live.
Wright, Christopher J.H. The God I Don’t Understand. Reflections on tough questions of faith. Zondervan. 2008.
CJHW- International director of the Langham Partnership International. Chair of Lausanne Committee’s Theology Working Group.
Comment. Henry.
Here is a very helpful book for those who struggle with ‘why’ questions that relate to life and believing, for those who try to make sense of events and difficulties that are beyond their understanding. Faith can become vulnerable to uncertainties and questions. Wright has given us a ‘tool’ to help us through some of these challenges. Grief and pain put severe limitations on our understanding. This resource helps us face up to those limitations.
“For Christians, evil really is a problem at every level.” (27) How can we deal with the apparent paradox of a loving, all-powerful God and the existence of evil? The origin of evil is a mystery that is not explained in the Bible. A distinction is made between “moral evil and natural evil”. (30) We are told about the entry of evil (sin) into world and its destruction of the relationship between God and man. “Evil does not make sense.” (42) Evil in its various forms is something that we may legitimately be offended by. “The Bible allows us to lament, protest, and be angry at the offensiveness of evil (and it is right that we should be angry).” (55) The defeat of evil arises out of three significant biblical truths; “the utter evilness of sin, the utter goodness of God and the utter sovereignty of God”. (57) The story of Joseph demonstrates these truths and at the Cross of Christ these truths converge to confront evil. The book of Revelation is a graphic portrayal of this confrontation.
The author takes on the daunting assignment of attempting to get our head around the Old Testament examples of God’s violent judgment on various individuals and people groups. This image of God seems incompatible with the God of love and mercy. To maintain that there is a fundamental difference between the God of the Old Testament and the God of the New Testament is an acceptable ‘solution’ to the problem. Some would suggest that the Israelites got their marching orders wrong and were too brutal in their conquests. Some suggest that the violence was just an allegory of spiritual warfare. The author declares that the conquest of Canaan was “an act of God”, (90) a punishment for corporate sin. Amid these punishments there are examples of grace, e.g. Rahab, Ruth, the Jebusites, etc.
There are many hard to understand mysteries of the Cross. The Cross was God’s choice but why us and why did he choose to love. We do know that God is love. That love is demonstrated though mercy, redemption, forgiveness, reconciliation, cleansing, etc. The mystery of the “penal substitutionary atonement” (128) is presented. The co-existence of God’s wrath and God’s love is a reality. “God is wrathful because God is love.” Miroslav Volf. The truth of the penal substitutionary atonement begs the question, “Does sin deserve to be punished?” (152)
There are many controversial ‘truths’ held about the “end of the world”. (159) Of one thing there is certainty, Christ will return. That return will be “personal, visible, and glorious”. (175)Scripture is clear in its teaching regarding a reigning, returning and redeeming Christ. Resurrection is a reality however there are many unanswered questions. The Day of Judgment is good news because “God will put things right in the end”. (184) Heaven is not our final home. We anticipate”new heavens and a new earth.” (Isa. 65:17, Rev. 21:1). The first earth is described as a garden; the new earth is described as a city. We not only have a future, we know that future. That truth should impact how we live.
Thursday, May 26, 2011
Journey To Jesus
Book Review.
Webber, Robert E. Journey To Jesus. The worship, evangelism, and nurture mission of the church. Abingdon Press. 2001.
R.W.- former director of the Institute for Worship Studies- Wheaton. Author of several worship-related resources.
Comment. Henry.
Webber has taken a close look at “The Apostolic Tradition”, written by Hippolytus in 215, to learn about the practice of evangelism in the early church. Because of the similarities between the culture of Rome in which the early church functioned and our postmodern culture, he believes we need to take the model of the early church to develop the worship, evangelism and nurture mission of the church today. Webber identifies four phases and four passage rites of this model. They are: “Phase I- Evangelism of the seeker and the passage rite is Welcome. Phase II- Discipleship of the hearer and the passage rite is Enrollment of Names. Phase III- Spiritual formation of the kneeler with the passage rite of Baptism. Phase IV-Nurturing of the faithful into full membership and the passage rite is the Eucharist.” (12)
Robert’s research has added an interesting, helpful resource to the information about the early church.
The early church was in conflict with the Roman state government and the Roman religion. Christianity was defended by the “Apologists”. (31) The eschatological vision of the early church was “a perfect society in the future”. (33) To proclaim Christ as Lord and not Caesar put a Christian’s life in jeopardy. The church became the nurturer (mother) of its children. Conversion was sometimes an event, e.g. Paul, but always a process. Baptism for the early church was a powerful, public symbol of involvement in the Christian community.
The Constantinian model of the church and the Christendom that developed around that model are now history. Today’s culture is similar to pre-Constantinian times and the church must be relevant in that culture. Therefore the model of the early church needs to become today’s model for the church in evangelism, worship, and nurture.
The evangelism message of the early church was seeker focused. It stressed repentance and baptism, Acts 2:37-38. It was communicated wherever disciples (believers) went. It was a one on one approach and the results were phenomenal. The impact of the church was personal and communal. For those brought up in the Hebrew faith conversion was followed (shortly) by baptism. For Gentiles, there was a process of instruction after conversion and then baptism.
The evangelism model of the early church that today’s church needs to follow, includes rites and passages. Conversion comes with the rite of welcome as a “performative symbol”. (82) “The passage rite of conversion separates a person from his or her former life. It’s a rite of transition to a new way of life and incorporation into a new community.” (82) Discipleship is part of the conversion process. The final step of preparation for baptism is the “rite of covenant”. (116)
A person who is in the third phase of evangelism is called a “kneeler” (138). The passage rite is baptism. This rite is marked by and recognized by “spiritual warfare”. (140) The early church treated this rite as a spiritual birth that prepared a participant as a member of the church.
The final phase of evangelism was the receiving of the new members into the church and nurturing of those members. They were affirmed in their giftedness and empowered in their service. “The rite of Eucharist is the rite of fellowship with God and with each other.” (182)
Webber gives some practical suggestions to help those who would respond to his challenge to do worship, evangelism, and nurture according to the early church model.
Webber, Robert E. Journey To Jesus. The worship, evangelism, and nurture mission of the church. Abingdon Press. 2001.
R.W.- former director of the Institute for Worship Studies- Wheaton. Author of several worship-related resources.
Comment. Henry.
Webber has taken a close look at “The Apostolic Tradition”, written by Hippolytus in 215, to learn about the practice of evangelism in the early church. Because of the similarities between the culture of Rome in which the early church functioned and our postmodern culture, he believes we need to take the model of the early church to develop the worship, evangelism and nurture mission of the church today. Webber identifies four phases and four passage rites of this model. They are: “Phase I- Evangelism of the seeker and the passage rite is Welcome. Phase II- Discipleship of the hearer and the passage rite is Enrollment of Names. Phase III- Spiritual formation of the kneeler with the passage rite of Baptism. Phase IV-Nurturing of the faithful into full membership and the passage rite is the Eucharist.” (12)
Robert’s research has added an interesting, helpful resource to the information about the early church.
The early church was in conflict with the Roman state government and the Roman religion. Christianity was defended by the “Apologists”. (31) The eschatological vision of the early church was “a perfect society in the future”. (33) To proclaim Christ as Lord and not Caesar put a Christian’s life in jeopardy. The church became the nurturer (mother) of its children. Conversion was sometimes an event, e.g. Paul, but always a process. Baptism for the early church was a powerful, public symbol of involvement in the Christian community.
The Constantinian model of the church and the Christendom that developed around that model are now history. Today’s culture is similar to pre-Constantinian times and the church must be relevant in that culture. Therefore the model of the early church needs to become today’s model for the church in evangelism, worship, and nurture.
The evangelism message of the early church was seeker focused. It stressed repentance and baptism, Acts 2:37-38. It was communicated wherever disciples (believers) went. It was a one on one approach and the results were phenomenal. The impact of the church was personal and communal. For those brought up in the Hebrew faith conversion was followed (shortly) by baptism. For Gentiles, there was a process of instruction after conversion and then baptism.
The evangelism model of the early church that today’s church needs to follow, includes rites and passages. Conversion comes with the rite of welcome as a “performative symbol”. (82) “The passage rite of conversion separates a person from his or her former life. It’s a rite of transition to a new way of life and incorporation into a new community.” (82) Discipleship is part of the conversion process. The final step of preparation for baptism is the “rite of covenant”. (116)
A person who is in the third phase of evangelism is called a “kneeler” (138). The passage rite is baptism. This rite is marked by and recognized by “spiritual warfare”. (140) The early church treated this rite as a spiritual birth that prepared a participant as a member of the church.
The final phase of evangelism was the receiving of the new members into the church and nurturing of those members. They were affirmed in their giftedness and empowered in their service. “The rite of Eucharist is the rite of fellowship with God and with each other.” (182)
Webber gives some practical suggestions to help those who would respond to his challenge to do worship, evangelism, and nurture according to the early church model.
Monday, May 9, 2011
Solid Footholds for The Leader
Book Review.
Schlitt, Ron. Solid Footholds for The Leader. A view from those below. Trafford Publishing. 2007.
R.S.- President and CEO of RDJ Management Corporation. He has spent over twenty years working almost every demographic of the working population in developing and leading individuals to successful corporate life. He lives in Kelowna, B.C.
Comment. Henry.
Ron’s primary resource for the content of his book comes from his personal experience in the ‘marketplace’. His use of anonymous contributors adds a practical focus on how associates and employees are impacted by corporate leadership. Ron places a very high value on relationships in the workplace. His approach is somewhat simplistic but that is by design. He speaks a language that is uncomplicated and seeks to call issues by their very simplest terms, e.g. “No News Is Not Good News”.
The process that leaders undertake to solicit ‘feed-back’ from those they are leading must be done correctly. The request(s) must be seen as genuine and trustworthy. There is a danger that requests might be viewed as simply gauging loyalty and identifying opposition. There is a danger that some would view requests as masked hidden agendas.
A warning is sounded about waste and inefficiency that can become a part of a workplace environment. Ron calls this problem “feeding the hog”, (referring to a practice in the sawmill industry where waste (hog-fuel) is sent to a burner to get rid of it). “The biggest single hog-feeding strategy is the resignation of key personnel.” (36)
“Under-communication” (44) is always damaging to the workplace environment. Giving employees (associates) genuine recognition is fundamental to good morale. Having to make major decisions (“pulling the trigger” (94) comes with the responsibility of knowing all the facts surrounding those decisions.
Leaders must maintain a high level of level of transparency and accountability with their workers. “Even your personal life outside of work is measured.” (70) There is no substitute for sound modelling. Positive feed-back, from below, is a valid barometer of good leadership.
Ron divides leaders into three groups. There are those who seek followers that are similar “in appearance, emotions and thinking”. (101) He calls them “Clones”. (101) Leaders who want followers that are robots he calls “Drones”. (104) Then there are those leaders who look for employees who “have their own unique set of skills, abilities, interests and creative minds”. (108) Such leaders are “Bones”. (108) “Flames, ashes and embers” (113) is another analogy that Ron uses to differentiate between poor, bad and good leaders. A good leader has the courage and wisdom to be able to genuinely say “I am sorry”. (125) “Gamesmanship leads to paranoia and mistrust for both the leader and the follower.” (159) (159) “Leadership is action, not position.” (167)
henrydirksen.blogspot.com
Schlitt, Ron. Solid Footholds for The Leader. A view from those below. Trafford Publishing. 2007.
R.S.- President and CEO of RDJ Management Corporation. He has spent over twenty years working almost every demographic of the working population in developing and leading individuals to successful corporate life. He lives in Kelowna, B.C.
Comment. Henry.
Ron’s primary resource for the content of his book comes from his personal experience in the ‘marketplace’. His use of anonymous contributors adds a practical focus on how associates and employees are impacted by corporate leadership. Ron places a very high value on relationships in the workplace. His approach is somewhat simplistic but that is by design. He speaks a language that is uncomplicated and seeks to call issues by their very simplest terms, e.g. “No News Is Not Good News”.
The process that leaders undertake to solicit ‘feed-back’ from those they are leading must be done correctly. The request(s) must be seen as genuine and trustworthy. There is a danger that requests might be viewed as simply gauging loyalty and identifying opposition. There is a danger that some would view requests as masked hidden agendas.
A warning is sounded about waste and inefficiency that can become a part of a workplace environment. Ron calls this problem “feeding the hog”, (referring to a practice in the sawmill industry where waste (hog-fuel) is sent to a burner to get rid of it). “The biggest single hog-feeding strategy is the resignation of key personnel.” (36)
“Under-communication” (44) is always damaging to the workplace environment. Giving employees (associates) genuine recognition is fundamental to good morale. Having to make major decisions (“pulling the trigger” (94) comes with the responsibility of knowing all the facts surrounding those decisions.
Leaders must maintain a high level of level of transparency and accountability with their workers. “Even your personal life outside of work is measured.” (70) There is no substitute for sound modelling. Positive feed-back, from below, is a valid barometer of good leadership.
Ron divides leaders into three groups. There are those who seek followers that are similar “in appearance, emotions and thinking”. (101) He calls them “Clones”. (101) Leaders who want followers that are robots he calls “Drones”. (104) Then there are those leaders who look for employees who “have their own unique set of skills, abilities, interests and creative minds”. (108) Such leaders are “Bones”. (108) “Flames, ashes and embers” (113) is another analogy that Ron uses to differentiate between poor, bad and good leaders. A good leader has the courage and wisdom to be able to genuinely say “I am sorry”. (125) “Gamesmanship leads to paranoia and mistrust for both the leader and the follower.” (159) (159) “Leadership is action, not position.” (167)
henrydirksen.blogspot.com
Wednesday, April 27, 2011
Exclusion & Embace
Book Review.
Volf, Miraslav. Exclusion & Embrace. A theological exploration of identity, otherness, and reconciliation. Abingdon Press. 1996.
M.V.- professor of theology- Yale University Divinity School. (Native Croation.)
Comment. Henry.
For me the reading of this book provided much relevant information that I found very personal. Rather than trying to explain how that impacted me I will opt for some endorsement quotes that I resonate with to explain what this book is all about.
“Otherness, the simple fact of being different in some way, has come to be defined as in of itself evil. Christian theology must find ways of speaking that address the hatred of the other. There is no better theology of the present-day context of life and death.” Jurgen Moltman.
“He (Volf) finds hope in the challenge revealed at the heart of the gospel; the wounded yet healing embrace of the suffering Jesus.” Luke Timothy Johnson.
“Exclusion and Embrace is a stunningly brilliant analysis of the toughest Christian challenge of our time. It is a magnificent blend of insightful theology, historical vision, and human insight, one that is enriched by the author’s own multinational identity.” Lewis Smedes.
The cities of Sarajevo, Los Angeles, and Berlin are “connected by a history of vicious, cultural, ethnic and racial strife”, (14) and thus become “symbols of today’s world’, (15) of “identity and otherness”. (16) Central to what these cities represent is the Cross, the self, and the other.
“The vey birth of modernity entailed an exclusion of colossal proportions.” (59) Exclusion manifests itself in many forms, “elimination, assimilation, abandonment”, (87) etc. To resist evil becomes a trap that destroys innocence. The story of Cain and Abel illustrates “the anatomy, dynamics, and power of exclusion”. (92)
The ‘journey’ from exclusion to embrace focuses on four “central sections: repentance, forgiveness, making space in oneself for the other, and healing of memory”. (100) Ours is an age of “oppression/liberation”. (104) Emancipation as a grand narrative is disappearing.
A pure heart is a prerequisite to the action of embrace. When we sin or are sinned against there is suffering. This calls for repentance, by both victims and perpetrators. Revenge and retaliation are overcome by forgiveness. “Forgiveness implies an affirmation of justice.” (124) Without forgiveness justice does not result in reconciliation. “Only those who are willing ultimately to forget will remember rightly.” (132) The story of the ‘prodigal son’ illustrates embrace.
Regarding gender identity, “the ontologization of gender would ill serve both the notion of God and the understanding of gender”. (173) “The relations between the Trinitarian persons serve as a model for how the content of ‘masculinity’ and ‘femininity’ ought to be negotiated in the social process.” (181) Gender identity involves a duality that reflects equality but not sameness.
The concept of justice varies from culture to culture and unless there is willingness for some movement towards embrace there will be no agreement on the meaning of justice. There is great lack of agreement between God’s justice and man’s justice. “To know God means to do justice.” (213) There is a profound “injustice about God. It is called grace.” (221) Pentecost is portrayed as an example of justice and embrace.
For an accurate description of an event, memory is not a reliable authority. “We remember what we want to remember. We do with our memories what we want to do with them.” (239)
Modernity has prided itself about knowing but “the agenda of modernity has overreached itself”. (243) The conflict between “the power of truth and the truth of power” (249) presents a formidable challenge.
“The sword intended to root out violence ends up fostering it.” (277) The introduction of the “civilizing process” through reason, during the Enlightenment is a myth that some still subscribe to. Religion and violence work together to sow desolation.
“The Cross breaks the cycle of violence.” (291) “The violence of the Rider on the white horse (Revelation) is the symbol portrayed of the final exclusion of everything that refuses to be redeemed by God’s suffering love.” (299)
henrydirksen.blogspot.com
Volf, Miraslav. Exclusion & Embrace. A theological exploration of identity, otherness, and reconciliation. Abingdon Press. 1996.
M.V.- professor of theology- Yale University Divinity School. (Native Croation.)
Comment. Henry.
For me the reading of this book provided much relevant information that I found very personal. Rather than trying to explain how that impacted me I will opt for some endorsement quotes that I resonate with to explain what this book is all about.
“Otherness, the simple fact of being different in some way, has come to be defined as in of itself evil. Christian theology must find ways of speaking that address the hatred of the other. There is no better theology of the present-day context of life and death.” Jurgen Moltman.
“He (Volf) finds hope in the challenge revealed at the heart of the gospel; the wounded yet healing embrace of the suffering Jesus.” Luke Timothy Johnson.
“Exclusion and Embrace is a stunningly brilliant analysis of the toughest Christian challenge of our time. It is a magnificent blend of insightful theology, historical vision, and human insight, one that is enriched by the author’s own multinational identity.” Lewis Smedes.
The cities of Sarajevo, Los Angeles, and Berlin are “connected by a history of vicious, cultural, ethnic and racial strife”, (14) and thus become “symbols of today’s world’, (15) of “identity and otherness”. (16) Central to what these cities represent is the Cross, the self, and the other.
“The vey birth of modernity entailed an exclusion of colossal proportions.” (59) Exclusion manifests itself in many forms, “elimination, assimilation, abandonment”, (87) etc. To resist evil becomes a trap that destroys innocence. The story of Cain and Abel illustrates “the anatomy, dynamics, and power of exclusion”. (92)
The ‘journey’ from exclusion to embrace focuses on four “central sections: repentance, forgiveness, making space in oneself for the other, and healing of memory”. (100) Ours is an age of “oppression/liberation”. (104) Emancipation as a grand narrative is disappearing.
A pure heart is a prerequisite to the action of embrace. When we sin or are sinned against there is suffering. This calls for repentance, by both victims and perpetrators. Revenge and retaliation are overcome by forgiveness. “Forgiveness implies an affirmation of justice.” (124) Without forgiveness justice does not result in reconciliation. “Only those who are willing ultimately to forget will remember rightly.” (132) The story of the ‘prodigal son’ illustrates embrace.
Regarding gender identity, “the ontologization of gender would ill serve both the notion of God and the understanding of gender”. (173) “The relations between the Trinitarian persons serve as a model for how the content of ‘masculinity’ and ‘femininity’ ought to be negotiated in the social process.” (181) Gender identity involves a duality that reflects equality but not sameness.
The concept of justice varies from culture to culture and unless there is willingness for some movement towards embrace there will be no agreement on the meaning of justice. There is great lack of agreement between God’s justice and man’s justice. “To know God means to do justice.” (213) There is a profound “injustice about God. It is called grace.” (221) Pentecost is portrayed as an example of justice and embrace.
For an accurate description of an event, memory is not a reliable authority. “We remember what we want to remember. We do with our memories what we want to do with them.” (239)
Modernity has prided itself about knowing but “the agenda of modernity has overreached itself”. (243) The conflict between “the power of truth and the truth of power” (249) presents a formidable challenge.
“The sword intended to root out violence ends up fostering it.” (277) The introduction of the “civilizing process” through reason, during the Enlightenment is a myth that some still subscribe to. Religion and violence work together to sow desolation.
“The Cross breaks the cycle of violence.” (291) “The violence of the Rider on the white horse (Revelation) is the symbol portrayed of the final exclusion of everything that refuses to be redeemed by God’s suffering love.” (299)
henrydirksen.blogspot.com
Saturday, April 9, 2011
Free iOf Charge
Book Review.
Volf, Miroslav. Free Of Charge. Giving and forgiving in a culture stripped of grace. Zondervan. 2005.
M.V.- professor of theology at Yale Divinity School and Director of the Yale Center for Faith & Culture.
Comment. Henry
In 2006 Dr. Rowan Williams, Archbishop of Canterbury, declared this book as his Lent Book. He says of this book, it “offers us a unique interweaving of intense reflection, vivid and painful personal stories and sheer celebration of the giving God... I cannot remember having read a better account of what it means to say that Jesus suffered for us in our place”.
With profound insights and challenging standards of morality Miroslav takes us on a journey of how to give to and forgive those people who are such an important part of our lives. These topics are so simple and yet so very profound. John Ortberg evaluates this book as “Honest...compassionate...deeply informed.” I would describe this book as a ‘theological how to manual’ on giving and forgiving.
“No life worth living is possible without generosity.” (20) We need to evaluate our ‘image of God’. He is neither a negotiator nor a Santa Claus. Creation and redemption are evidence of God the giver. God’s gifts place us under the obligation of “faith and gratitude” (42, 45) This obligation requires availability and participation. “When a gift is given, life becomes extraordinary because God’s own gift giving flows through the giver.” (54)
We ‘should’ give because we have benefitted as receivers. We become God’s channels of giving. By giving we add enjoyment to the gifts we have received. To refuse to give blocks God’s flow of gifts. We must become God imitators in our giving. Our motives are important. Wrong motives destroy the value of giving. The ability to give is itself a gift from God for which we should be thankful.
Wrongdoings may be “neutralized” (128) by forgiving. Naming the wrongdoing and condemning it is part of forgiveness. To insist on punishment for wrongdoing creates a very dark picture for us all. God’s forgiveness is consistent with his justice. “God forgives because Christ paid what we owed.” (144)
“Revenge multiplies evil.” (161) we need to forgive as God forgave- in Jesus Christ. By forgiving we become instruments of God’s forgiveness. “To forgive is to name and condemn the misdeed.” (166) Forgetting makes forgiving complete. Reconciliation is a ‘fruit’ of forgiveness.
“We forgive by making God’s forgiveness our own.” (196) “Forgiving the unrepentant is the heart of the Christian way of life.” (209)
Volf, Miroslav. Free Of Charge. Giving and forgiving in a culture stripped of grace. Zondervan. 2005.
M.V.- professor of theology at Yale Divinity School and Director of the Yale Center for Faith & Culture.
Comment. Henry
In 2006 Dr. Rowan Williams, Archbishop of Canterbury, declared this book as his Lent Book. He says of this book, it “offers us a unique interweaving of intense reflection, vivid and painful personal stories and sheer celebration of the giving God... I cannot remember having read a better account of what it means to say that Jesus suffered for us in our place”.
With profound insights and challenging standards of morality Miroslav takes us on a journey of how to give to and forgive those people who are such an important part of our lives. These topics are so simple and yet so very profound. John Ortberg evaluates this book as “Honest...compassionate...deeply informed.” I would describe this book as a ‘theological how to manual’ on giving and forgiving.
“No life worth living is possible without generosity.” (20) We need to evaluate our ‘image of God’. He is neither a negotiator nor a Santa Claus. Creation and redemption are evidence of God the giver. God’s gifts place us under the obligation of “faith and gratitude” (42, 45) This obligation requires availability and participation. “When a gift is given, life becomes extraordinary because God’s own gift giving flows through the giver.” (54)
We ‘should’ give because we have benefitted as receivers. We become God’s channels of giving. By giving we add enjoyment to the gifts we have received. To refuse to give blocks God’s flow of gifts. We must become God imitators in our giving. Our motives are important. Wrong motives destroy the value of giving. The ability to give is itself a gift from God for which we should be thankful.
Wrongdoings may be “neutralized” (128) by forgiving. Naming the wrongdoing and condemning it is part of forgiveness. To insist on punishment for wrongdoing creates a very dark picture for us all. God’s forgiveness is consistent with his justice. “God forgives because Christ paid what we owed.” (144)
“Revenge multiplies evil.” (161) we need to forgive as God forgave- in Jesus Christ. By forgiving we become instruments of God’s forgiveness. “To forgive is to name and condemn the misdeed.” (166) Forgetting makes forgiving complete. Reconciliation is a ‘fruit’ of forgiveness.
“We forgive by making God’s forgiveness our own.” (196) “Forgiving the unrepentant is the heart of the Christian way of life.” (209)
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