Aninalic Theology?

Ok, now I know this is a bit of a rant, but really, do we need to be SO ORGANIC, or rather ANIMALIC in our theology? We all want to exhibit Organic Leadership, but now we have jumped from biology to zoology. I starfish and spiders (the unstoppable power of leaderless organizations) have become all the rage. But do we really need to learn about The Monkey and the Fish, or The Rabbit and the Elephant. Sometimes a marketing ploy just gets out of control. And frankly, humans don't organize like animals (even if they are just used analogously).

Science Fiction Friday: Mourning the Loss of...

...my time, first of all, for having seen Knowing (2009) and totally regretted it. I never like Nicholas Cage (except in Next which was clever), so I should have known. But is wasn't so much the bad acting, but the totally contrived nature of the plot, attempting to pit faith against science, and then aliens who are really angels (?), and then them taking children to be a new Adam and Eve on another planet before Earth is consumed by fire. IT IS TERRIBLE!!! It is bad sci-fi which neither tells us anything meaningful about ourselves or the world, and baits Christians along the way (shame on followers of Christ if they get sucked in--Hollywood is just taking your money by putting a picture of Ezekiel into a poorly written script).


I'm also mourning the loss of Terminator: Sarah Connor Chronicles, a low budget Fox show that I was quite pleased with because it new what it was and didn't try to do too much. It raised more interesting questions about time travel, the inner life of a cyborg (Cameron, which Jon secretly loved, and Miss Weaver, a rouge T:1000 who seems to work against Skynet), and how one lives with knowing the future...it raise these better than the newest Terminator movie (which does not even deserve a link!). It was also very creative in its writing and plot development without over-extending itself like Lost. But alas, it is cancelled and now there is no good science fiction on TV (i don't have cable), and Heroes doesn't count even though I watch it. Perhaps I should watch the Dollhouse...

The Art of Losing

One Art
by Elizabeth Bishop

The art of losing isn't hard to master;
so many things seem filled with the intent
to be lost that their loss is no disaster.

Lose something every day. Accept the fluster
of lost door keys, the hour badly spent.
The art of losing isn't hard to master.

Then practice losing farther, losing faster:
places, and names, and where it was you meant
to travel. None of these will bring disaster.

I lost my mother's watch. And look! my last, or
next-to-last, of three loved houses went.
The art of losing isn't hard to master.

I lost two cities, lovely ones. And, vaster,
some realms I owned, two rivers, a continent.
I miss them, but it wasn't a disaster.

--Even losing you (the joking voice, a gesture
I love) I shan't have lied. It's evident
the art of losing's not too hard to master
though it may look like like disaster.

We are all marked by loss, by losing things, people, places. Humanity is marked by being able to lose things and yet not to forgotten them. The trick is to learn to lose well, to live well amid the losses.

Or perhaps the trick is to reverse the process so that it is not a disaster, but a movement to green pasture. From the loss of a world that won't stay to a journey to one that won't leave.

Missional Mondays: Radicals or Missionals

Now this is just a question, so please help me out. It seems to me that much of missional theology comes from a more evangelical background, and much of a radical theology comes from the anabaptists. is that right?

Missional theology tends toward equipping the church to participate in the Mission of God by help it shed its heirarchical and institutional baggage, and engage in cultural studies. Radical theology tends toward practicing resistance to an idolatrous culture in a more overtly political and economic manner.

It would seem they both would benefit from a better integration and cross-pollination of ideas and practices (notice how I resisted saying 'conversation') to mutually reinforce one another. It seemed that for a while over the last couple of years that these two streams were flowing together, but I'm not as certain now.

What do you all think?

Science Fiction Friday: Series Re-boot

Now that I am hoping to blog more often I would like to resurrect or re-boot an older blog series: Science Fiction Fridays. I don't promise to write something every Friday, but I will try (and some will be updated re-posts).

Science Fiction vs. Sci-Fi: So, what is the difference between Science Fiction and Sci-Fi? (I'm basically using a distinction my cousin, Kevin Reed, proposed to me.)

Science Fiction: A form of social critique or investigation set in the future (distant or near), or set in the present amid highly anomalous circumstances. Science Fiction is what you see in Cyber-Punk books, the Dune series, and Philip K. Dick (and the movies based on his stories).

Basically, science fiction offers a utopian/distopian vision of the future as a critique of the present, and therefore is not supportive of the status quo (I also also Fantasy but that was going to make my series name too long, and I don't read/view as much of it).

Sci-Fi: Roughly state, Sci-Fi is strictly entertainment of the futuristic type (somewhere in space) or concerning dangerous scientific research (think Mutant X or X-Men), and it is not different than the status quo. Just about everything is Sci-Fi now on film and the tv; there are few view science fiction movies or tv show which actually critique rather than support the current system of thought.

So, basically, I want to commit to a regular reading of the difference between Science Fiction and Sci-Fi, in literature and film. Through this series I'll engage in ideological and theological critiques of the consumer american lifestyle in which I live and minister.

I have recently just finished The Sparrow, A Canticle for Liebowitz, and a border book, Foucault's Pendulum, all of which will receive some reflection, as well as some recent films.

But to get started, and to add to my reading/viewing list, what are your favorite science fiction books or movies? And why?

Missional Gibberish: On learning German and leading.

"Learning to read German is like constructing a jigsaw puzzle: the more pieces you have in place, the easier it is to fit in the final pieces." German Quickly

That is so true it is ridiculous! I need to read German for my doctoral program, and I am having so much trouble with it. But now it is finally getting easier. Unlike English grammar which is relatively straight forward (linear day I say), German grammar is more intuitive and loose (the pic is not a joke, it is reality!).

The same goes for much of missional theology. It is a jigsaw puzzle, a gestalt of pieces placed together which become comprehensible only when nearly finished. It is often hard to know where to start when describing it to people: "It has to do with theology...but really missiology, or rather, what Christ has accomplished on the cross, so that is soteriology, but not merely in a substitutionary-individualist sense...well, what I mean is God gathers us into his mission to save all creation, but we can't really do that unless we are in a concrete community...so really God is calling a people and that is what the cross is about..." Ever had that conversation? And we are still not even talking about what a missional church might look like!

The problem, though, that I've noticed is that often we missional leaders are so steeped in the missional grammar that we don't think it is confusing to talk like this, to talk as if we were speaking German. But just as often we loss the people we are supposed to be leading and then get frustrated that they don't see the big picture.

We must get in the habit of going back to the missional basics. Just because we are in advanced missional linguistics doesn't mean we neglect teaching our young leaders the basic missional grammar in clear, compelling language. If we don't, many of our lay leaders will start off excited albeit confused, and then continue being confused without being excited.

On being missionally bad at basketball

Now, just image how good these two guys would likely be while playing some street ball at a local park with mostly Latinos. Now you know just how bad I played tonight. Really bad...blown 6 foot jumpers and missed layups. I was terrible. But I love it. Playing basketball, which I picked up just last winter, fulfills a triple function in my life.

The first is that I need to stay in shape, but I hate exercising. I have to be competing to stay motivated to run around.

Second, it works out great that I hate exercising alone because I end playing a team sport, which means I get to mix it up with people from my neighborhood. Which means staying in shape is one of my missional activities. I've met two high schoolers at the park across the street, a bunch of graduates just starting out in their careers, and I get to play with the hidden minority here in Chicago (i.e. the Latinos). Hopefully soon I'll be hanging out at the local pub after games.

And it works out great that I'm not very good (I'm a slow, skinny, tall guy...so at least I'm good for rebounding). But its great because if you are friendly you can just ask for pointers on how to get better, and people love to play coach and teach you stuff. One of the best missional activities is not to offer help, but to ask for help.

And lastly, I think everyone, but especially pastors, and especially missional pastors, should have something that they are getting better at. Anything will do, even if it is not ministry related. I think people in ministry should discipline themselves to grow and master something they love as part of their continuing development, as a means of sharpening their lives, as well as relieving stress. It could model train building for all I care. Basically a hobby of some sort (but watching movies or sports does not count!). It was and still is music for me, but now bodily health, missional relationships, and personal development are running through basketball for me. Even if I'm a skinny white guy.

Mission activities that you plan in advance to be with strangers to the gospel are good (going to a regular hangout, being part of a food co-op, or whatever), but when you really love something and share it, then that itself will become actively missional. For me that is what basketball is right now, even though I embarrassed myself tonight.

No Sweat on Public Radio

The New Hampshire Public Radio has just run a story about No Sweat Apparel. Check it out.

Cyd and I have been buying shoes ans shirts from them for a while. Quality, well made stuff. And responsible too.

Hum...Politics

I'm very much looking forward to Obama's acceptance speech tonight. And seeing the reaction from various fronts.

It is good to be living into these moments.

And as a contrast, living into the Russo-Georgian 'war' also seema to be a moment in 21st century global politics. America might get its first Black President, and Russia shows the world that it is liable to invade a sovereign country on the basis of humanitarian compulsion (even though some think it is to protect its oil interests in the region) Oops, that sounds like some else.

"This is my blood" and the fruit of the earth

"I think that any sermon on the salvation of the soul, on love of the poor, any so-called eucharistic ritual, any evangelical discourse that doesn't concern itself with saving the earth and its natural resources, is perverted. How can certain men and women repeat the words "This is my body, this is my blood" over the fruit of the earth with out worrying about how long that earth will remain fruitful? What are these men and women talking about?"- Luce Irigaray (1983)

Wow. This is great. Personal salvation, corporate worship, and social action must coordinate with preservation of creation or it all equals non-sense. I'm all about the Eucharist, but this really put it in a different frame. I think I really should become a farmer to understand the gospel (and why did Jesus pick fishermen anyway when he's always talking agriculture?)

Christian Politics?

Some great posts on christian politics, or on not always as christian as we might think.

"Not Voting" as an Act of Christian Discernment- by Dave Fitch
Changing the Wind?- over at Jesus Manifesto
Advise Everyone...Endorse No One- by Shane Claiborne

Summertimes

Posting these days gets more difficult, esp. with learning German and working on some articles. Although I have set up a facebook account, finally, and mostly living through that cyber-portal.

Christian Liturgy #1: reading notes

(these are my reading notes for my Christian Liturgy Class)

In his essay, Kevin Irwin notes two types of liturgical theology: first, reflection on the meaning/significance of the liturgy, particularly the sacraments; second, using liturgy as a principle source for systematic theology. This dialogue is noted in the reciprocal relationship between lex orandi and lex credendi, where the prayers of the church are the material for theology, and theology can be a corrective to deficient prayer. To these two, current liturgical theology has added lex agendi, which is the performative experience of liturgy. These three must always work in critical relation.

Kilmartin, Christian Liturgy: I Theology and Practice, sets the stage with the scholastic definition: a sacrament is a sign instituted by Christ to confer the grace with it signifies. But this definition only makes sense in the context of salvation history, addressing humanity’s problem. Therefore a theology of the sacraments must address God’s activity in the world, human sinfulness, and most of all, be linked to the incarnation and life of Christ and his Church (6). This leads to the questions of divine initiative and faithful response of the Church. Against the neo-scholastic separation of created and uncreated grace, recent theology affirms the original grace of God as always orienting humanity toward God, through the sacraments and elsewhere. Also, against the neo-scholastic orientation of a passive reception of the liturgy, there has been a turn to active participation in the sacraments. Also, from the scholastic understanding that the sacraments happen within the church by qualified minister, a turn to sacraments as acts of the Church itself. Conclusding, in the liturgy, God addresses his people through Christ, who is still proclaiming his gospel to all people. In the liturgy, the assembly hears, receives, and responds in faith to the call of God.

The article, "How to Receive a Sacrament and Mean It," Karl Rahner deepens this perspective by initiating a Copernican revolution in sacramental understanding as being not a movement from the world to God and then a return to the world, but rather as the movement of the world to God. He begins by moving beyond old understading of grace, as Kilmartin explained it, and also by outline the liturgy of the world as salvation history, which always situates the narrower conception of liturgy. From here Rahner unfold that the efficacy of the sacraments is not added to the sign-character, but rather is found within themselves. Or rather, the causality is internal to the sacrament itself. This return to ancient tradition of the ‘real symbol’ allow Rahner to then speak of the Church as the ‘sacrament of salvation’ of the world (via Vatican 2), linked with his articulation of anonymous Christians. In this way, as the Church celebrates the sacraments, it is as a sign to the world, even without their participation, of the redemption of Christ.

Analysis:
Rahner returns to patristic source of sacraments as unity of sign and reality, but then applies the latter shifts of the corpus mysticum to this recovery (i.e. anonymous redeemed). It is only a half-turn to patristic source because it doesn’t identify church with Christ as his body as an ‘ontological symbolism’ but only a ‘real symbol’ linking Christ and world through the church as a sign.

Questions:
- Is ‘real symbol’ related to performative action, the perlocutionary aspect of language?
-How does Rahner’s view relate to the secularization thesis of Christianity, or an understanding of the ‘kenotic’ emptying of the Church into Culture?
-If the ancient tradition affirmed the combination of sign and reality, sign and cause, in the sacraments, they also affirmed there was no salvation outside of the Church. How is it that by recovering the formed, Rahner still denies the latter?

the jesus manifesto

hello everyone,

so classes have started in my program at Marquette, which is partly why I'm not posting hardly at all. I love it! And church stuff is keeping me busy also.

But I'm very excited to announce that beginning next week I'll be contributing to the now collaborative blog at Jesus Manifesto.

Beyond Jesus: on the Atonement

So I'm reading through a copy of a Scot McKnight's new "A Community Called Atonement." It really is a great book and I'll write a review of it soon. But something struck me that I wanted to comment on.

At the end of a chapter where Scot explores Jesus' own interpretation of his death, linking it to Passover, which is the Story of protection from God's wrath (via the blood of the lamb on the door posts) and God's liberation from Egypt. But Scot notes that the early church didn't feel compelled to stick only to this interpretation. That's Jesus' interpretation is not privileged. Paul links atonement as much to Yom Kippur (Day of Atonement) as to the Passover; John's Gospel drops Kingdom language and talks of 'eternal life'. And Hebrews links Jesus to the Priesthood and the Temple. And the early church copied Jesus kingdom language and interpretation.

Scot just notes this, but I ask why? Why are they so free to interpret differently?

The answer given by much of critical scholarship is that Jesus never intended his death to be thought of as accomplishing anything between God and man, i.e. Jesus didn't have an atonement theory and the Church just make up whatever was useful for them at the time. But that is too easy.

Instead I would propose that the disciples had freedom to reinterpret, or go beyond Jesus, because the Hebrew Scripture (the OT) already had interpreted God's might acts in various way, all complimenting one another. After there is not one covenant, but three between Abraham, Moses, and David. God does and doesn't want a king, and the king turns into the coming Messiah. God gives the land after the exodus, and then takes it way in the exile. The tension the OT between God's revealed Law and the order of Wisdom (some think there is a shift from one to the other). The interpretation of the rise of David in 1 Kings and 1 Chronicles. There are some many strands of salvation in the OT that the early church gathered them all into Jesus, even if he only emphases the Passover.

And isn't that appropriate? Passover was the beginning for Israel; so too for the church. Jesus interpreted himself as at the beginning of something new, and therefore Passover is his theme, and he lets the disciples reinterpret the rest of the story accordingly. And we continue to this day.

CSA or 2007 Farm Bill: What to Do?

So today our family picked up our fruit and veggie boxes from Angle Organics, our local CSA. And today, via Church World Service, I learned that the House is about to vote on the new Farm Bill (learn more about the farm bill and whose involved) and I through them I contacted by representative and let him know what I thought.

So I did two things: 1) supported local economics via the ALMIGHTY DOLLAR, and 2) tried to influence national/global economics via DEMOCRACY (or something close to it).

Which is better to do?

Or course the answer is both/and, right? Left, I mean wrong. The way I view the world right now is economically. Of course I view the world that way, they want me to. But what I mean is that I really dont' think that Big Government can do as much to change things (or at least i don't have enough time to MAKE Big G care about what I think, and TIME is MONEY afterall).

But how I spend my money is very much something that I can control and will have an impact. I could lobby Big G to help out the small farmer (and therefore my assistance and my values are mediated thru someone else), or I use my money and ensure that I help them and that I am living by my values.

They same is true for clothing. Let your dollars speak, and if necessary and convenient, speak through the Government.

What do you think? What did I miss?

2/3 World Economics and the Church

Africa: Churches Reject New Trade Pacts With Europe --This is a very interesting article discussing African Trade, the UE, and WTO trade standard. Sure that might not sound very interesting, but it is significant that many churches in Africa are involved in what is going on concerning fair trade, domestic and foreign and global markets.

Oh that the Church in the US would get involved .

The Gift in Stranger than Fiction

Please go check out Eric Austin Lee's The Gift in Stranger than Fiction, pt. 1 over at church and pomo. It's talking about that grat movie Stranger than Fiction, and then reading it through both Derrida's and Milbank's understanding of 'gift'. Today is Derrida's turn and Wednesday is Milbank's. This is good stuff.

Help! Global Church News Aggregator?

I really want to figure out how to get all my news through the church instead of either Fox or NPR. Can anyone help me?

I was challenged recently that we should be listening to the global church to find out what is going on in the world instead of mega-news agencies who think only through the lenses of economics and state-craft.

Does anyone know how to gather together multiple news sources into one home page or something like that? I'm not smart enough to figure it out.

Where is the presence of Christ?

I once preached on this, in relation to the story of the road to Emmaus. And I still want to say something close to it. That Christ is found everywhere his ministry is continued, everywhere his actions are imitated, everywhere his gestures are followed.

I certainly want to uphold a high sacramental position within the Church as the Body of Christ for the life of the world. Too often it seems people are all too ready to jump the ecclesial body and find Christ in the world, separate out the Church and the Kingdom, instead of distinguishing between them. This lead to a lot of misguided political activity.

And yet I do in a sense want to locate the body of Christ beyond the sacramental body (in the Eucharist) which makes the ecclesial body (as the Church). I want this because the story of the Road to Emmaus, with the disciples eyes being opened to see Christ is not merely a Eucharistic reflection, but a continuation of Jesus’ own hospitable table fellowship. And even the narratives of the Last Supper are not merely institution narratives which begin the Eucharistic practice, nor are is it an elaboration on Passover or the Day of Atonement, but they are continuations of Jesus’ revolutionary table fellowship, a radical hospitality toward the loss, excluded, and marginalized. And this table fellowship becomes both the test of discipleship in Matthew 25 (the Sheep and the Goats) as well as the test of the presence of Christ. In Matthew 25 it is not only a question of who are the true disciples (those that mimic and extend Jesus’ table fellowship and hospitality through the giving of food, drink, clothing, and time), but in this process of being like Jesus we discern the presence of Jesus.

But again, I don’t want to disconnect this discernment of Christ in the world from the Eucharistic discernment of Christ in the Sacrament. Indeed to do so is to loss the resources of both discerning Christ and power to be like Christ. Therefore to know Christ’s body (in the world) one must first be Christ Body (in the Church).