Showing posts with label Story. Show all posts
Showing posts with label Story. Show all posts

2.14.2012

The Secret pt VI





Contemporary Gnosticism: The Story we Find Ourselves In

The fascinating and prescient aspect of 'the Secret' isn't its content.  As we have breifly discussed, it isn't all that new, or insightful.  First, it is as old as Christianity (which isn't a bad thing).  Second, it advocates the dismally naive idea that we just need to find out what we want, want it more, and then the world will be a better place (which isn't a good thing).  The insight of 'the Secret' is its framing narrative, its packaging.

In point of fact, 'the  Secret' isn't alone in this, much of the contemporary gnostic discussion is framed in the same way, whether it is Dan Brown's 'DaVinci Code,' or Elaine Pagels 'Beyond Belief.'  The framing story always goes something like this: 'ancient wisdom of significant power has always been known to those iconoclastic few who attempted to share their wisdom with the masses, but were silenced and persecuted by conspiracies of powerful elites who were threatened by the democratic nature of that wisdom.'

Contemporary gnostics have managed to capture the popular imagination as the defenders of democracy and egalitarianism, as a persecuted minority, as an explosively radical and powerful movement, and as the purveyors of a hidden truth.  Setting aside the simple historical fact that gnosticism has never been all that radical, and never been persecuted, because it has never been politically dangerous to those in power, it remains a remarkable feat of marvellously succesful marketing!

It is, of course, historically false to see gnostics as radicals who threatened the status quo.  They were never persecuted for their claims in the way Christians were and are to this day.  It is the Christian narrative that threatens the political authority of nations with allegiance pledged to the sovereign hand of God.  (It is precisely this radical, explosive, subversive, power that is bleeding out of the church in the bastardized forms of faith that we see so prevalent in the West.)

It is the Christian narrative that provides the moral imperative for egalitarianism and democracy (although the Greeks were responsible for the political form).  Gnosticism was actually an elitist sect, with tiers of purity that formed a hierarchy, with those outside viewed as beyond the pale.  The Christians were the ones lifting up the poor and marginalized of society; admitting slaves and women to not only enter the fellowship, but to lead it; serving and helping their pagan neighbors.

The only claim the gnostics make that IS true is the claim to esoteric truth.  The Christian church has a long history of publicizing its creeds.  The gnostics like to hide theirs...

...in our final post we will look at just what this marketing angle has to say about our culture, and what that might mean for the church.

2.13.2011

The Irreducibility of the Communal Narrative pt II

Another way of making Smith's case is the phrase, 'the medium is the message.'  Smith is arguing, not exactly that this is true, but that the medium is an important part of the message, and that the message is fundamentally different if the medium is changed.  With respect to narrative knowledge, if we change the medium of the message from a story to a set of propositional statements, something is lost; that something is precisely knowledge.

So... if the medium is indispensable to the message, then we must pay at least as much attention to the medium we use to communicate with as to the message itself.  And here we come to my main point:

If the message is the gospel story, then the medium is the community itself!

The gospel story is itself irreducible to propositions, but even more so, it is irreducible to merely a story.  In order for the gospel to be fully communicated, a community is required.  And not just any community...

It is this very thing that causes Paul to be so up in arms about the inclusion of the Gentiles...

2.10.2011

The Irreducibility of the Communal Narrative pt I

Last week I attended the Society of Vineyard Scholars second annual conference.  It was wonderful!

One of the many things I heard there that got caught in the gray matter on its way through my head was this:

James K. A. Smith made the explicit point that there are forms of knowledge that are not reducible to the level of deductive discourse; specifically, stories.  A story is not simply a collection of facts, the narrative framework itself is a part of the knowledge gained by learning the story. When we understand someone's personal story, or the story of how a particular event unfolded in someone's life, or even the story of a historical period or people, we are gaining knowledge that can only be gained by learning the story.

We know this implicitly, but have been blinded to it by centuries of cultural adherence to enlightenment dogma.*  We become friends with people, not by reading their medical history, or genealogical tree (although those bits of data aren't irrelevant), but by hearing the story of how they became who they are, and where that trajectory is taking them.  The same with organizations; we don't want to simply read their financial statements, and get bullet points of their goals, we need to know who they are and that requires their story.  The facts aren't unimportant, quite the opposite, rather the facts are the bricks the story gives larger form to; building a wall, or a house, or a shed, or a silo, or a bank, or a school, or a...

...the larger building gives significance to the individual bricks that they don't have in isolation; so to, the story gives significance (knowledge and meaning) to the facts that they simply don't have as isolated bits of data.  This is what James K. A. Smith called the 'irreducibility of narrative knowledge.'  In our next post, we will extrapolate from Smith to what I am calling the 'irreducibility of the communal narrative.'

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*This ties in interestingly with the 'Ubuntu' post.  After Smith's lecture my friend Harvey, who is from Malawi, said to me something along the lines of, "that is great, but if he would have just talked to someone from Africa he would have known all of this already."  He essentially seemed to be faulting the entire Western, rational, Enlightenment project as flawed from the very beginning!  (Harvey, if you are reading this you can correct me!)  I suppose I must agree that some of the flaws within Western culture are directly linked to our fundamentally individualistic epistemology.

2.09.2011

Response to Open Theism

Here is my response to Clark Pinnock's book, 'Most Moved Mover.'

So here goes with Pinnock, I actually like much of what he has to say, but have some difficulties with him as well. Although, in comparison with the wide world of theology, I have less of a bone to pick with him than I do with most. For starters, he affirms the relationality of God, and the premium He places on love and freely given submission, as opposed to law-abiding obedience. He also highlights both the authority given to humanity on the earth under God, and the desire for partnership in God's kingdom project...

The first point of disagreement is minor, I think he is unclear in what exactly he claims about God's attributes. Depending on just what he means by his terms then either he is (or is not) imbalanced in his approach to God, but the greater difficulties lie in the starting point (asking theological questions instead of asking textual questions) and in the method (systematizing scripture instead of narrating it). Finally, he has avoided engagement with many conversation partners that he must engage to show the veracity of his conceptual framework.

Attributes:

He affirms the terms 'omniscient and omnipotent' but denies 'sovereignty and foreknowledge.'

To me that seems a little odd. The words he affirms seem even stronger than (and inclusive of) the terms he denies. I need to hear clarification on this.

Imbalance:

He seems (depending on what exactly he means with the previous terms) to go too far afield from what seems a balanced reading of the texts. It seems obvious that his dialogue partners are the Calvinists and that he is essentially offering a counter-point to their theology. In doing so, however, he seems to make the same mistake that they do. The Open Theistic denial of God's sovereignty (just like the Calvinist's denial of creaturely freewill) is to cut the ties between two truths that scripture seems to have bound together. I believe that the tension that comes from holding to two seemingly opposite truths is actually a healthy tension.

Starting Point:

It seems that his starting point, and methods, are a category mistake. As though God meant to give us a list of theological questions with their corresponding answers, but then accidentally gave us a collection of poems, narratives, personal letters, and ancient public health codes. (Sorry, tongue in cheek there!)

His starting point is essentially to ask questions about the nature of God. It seems rather he should be asking questions about the nature of scripture. In taking scripture seriously we would be paying more attention to the substance of the text itself; giving just as much time and effort to understanding the questions scripture is asking, as the answers it is offering. If the starting point is scripture itself, I think he would ask some different questions that would lead to some subtly different answers. Although, I must say, I see his answers as much closer to the correct ones as others who ask the same kind of questions he asks. (I think the Calvinists ask the same questions he asks, but give very different answers.)

Methods:

This ties directly into the last point. Instead of approaching scripture on its own terms he takes the systematic approach. I think this is not exactly wrong-headed, and it certainly has its helpful place, but a much better approach would be the narrative one (in fact, at the end of the day, I think the narrative approach gives us much of the same picture of God and faith that he offers without some of the difficulties that arise from his book.)

Intentional Polarization:

This ties in to the first point. He has really only engaged with the Calvinists, which allows no real nuance to be developed in his thought. He needs to engage with Orthodox and Roman Catholic thought, Kingdom theology, the Wesleyan/Holiness tradition, and then he will be forced to clarify...

9.01.2010

Paper Pt XII: Implications for Purpose

This also raises another important question; are we building the Kingdom or waiting for it to show up? Here, I will borrow language from my betters; Kingdom justice is both ‘now and not yet.’ We are not so much building the Kingdom as building for the Kingdom. Just as a musical instrument can be a work of craftsmanship or artistry in its own right, so too is the Church to be working for justice outright in the ‘now.’ Yet, as that same musical instrument, for all of its inherent beauty, cries out for a master musician to come and play; so too the justice the Church has brought about cries out for a time in the ‘not yet’ when the Master will come and bring justice of a deeper, fuller, and better sort.35 The justice that is effected within this age is a sign pointing to the Justice of the Coming Kingdom.

10) Christian Storytellers – If, then, we are to be signposts pointing towards hope, we will need to write new parables to tell the world. The Church desperately needs adepts in the arts. Not just any art will do; we need art that avoids the twin extremes of superficial sentimentality and pointless self-expression, and opts for the radical middle. We need art that is a prophetic voice weaving tales of God’s reality in the language of the world. The voices in our collective cultural framework are telling other stories, we must tell The Story.

11) Eucharist – We must reengage the ritual practices of the historic Church. The meal Jesus commanded us to share is the Cross in our midst. By it we are bound to the death and resurrection of Jesus, bound to each other in a union that bridges all other differences, and bound to the Kingdom purposes of the Crucified One who “gathers all to Himself.”36 It is Jesus’ lasting parable for the Church; the story we are invited to find ourselves in.

6.26.2010

A Taste pt I


Just the other day I had someone tell me, "That's true for them, but not for me."

This led to a long conversation.

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I said, "Can it really be true for me and not for you?"

My friend responded, "Sure, you tell me the apple is sweet, but when I try it, I say it is bitter. One is true for you, the other is true for me."

"But surely the statement, 'This apple taste sweet on that tongue,' is true for all people at all times?" I replied.

My friend retorted, "Okay, then 'This person believes that to be true,' is also true for all people at all times, but that doesn't make what 'this person believes' true for all people!"

I responded, "But, isn't that begging the question as to whether spiritual knowledge is describing how the apple tastes on my tongue? Shouldn't we be trying to determine whether spiritual knowledge is describing how the apple tastes to me, or information about the existence, substance, and attributes of the apple? Or even information about the nutritional and culinary benefits of an apple?"

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I am fascinated by the fact that most people who express this sentiment believe they are 'free-thinkers' who are rebelling against the mass of cultural opinion. The truth is, of course, the opposite; they are actually expressing popular opinions that they have been inculcated with via various sources of cultural influence.

The main reason they don't recognize this influence is that it rarely takes the form of explicit argument, but rather takes the form of implicit story. This brought me to some reflection on the contrast between these two forms of thought and the subsequent world-views produced.

10.03.2007

The Story

Here is what was shared at our Sunday evening gathering. If you were there, I would love to hear your thoughts on any of this...

Outline:

1) God and His Creation
A) God is Beauty, Power, Creativity, Life, Goodness, Joy, Love
B) God creates a world that reflects His character, "It is good."
C) God creates humankind, He breathes (spirit/wind) into Man, Humanity is the caretaker, image-bearer, God-reflector

2) The Breaking of the World
A) Humanity rejects God and His image, steps out of fellowship with God and His place in creation
B) Humanity loses the Beauty, Power, Creativity, Life, Goodness, Joy, Love

Pain, Fear, Rage, Doubt, Despair, Alienation, Loneliness, Opression;
Confused about who we are and what our place is;
We use each other, sex objects, for money, we lie, and cheat and steal, we hurt and injure each other;
There is murder and rape, people hate each other for the color of their skin or their gender, religion, or sexual-orientation;
There are countries where whole people groups have been exterminated by the millions
There is disease, aids, cancer, ebola; there is poverty and starvation;
Even the world itself is broken, the skies and the waters are polluted and diseased, the animals and the plants are dying off

C) The Creation loses the reflection of God into it, instead humanity reflects brokenness and pain

The world is broken because humanity is broken; we have reflected our brokenness into the world...

3) God's Promised Restoration
A) From the beginning God pronounces His plan to put things right
B) He promises to bless Abraham and use his family to put the world right

4) The Call of a People
A) God choses the descendant's of Abraham, the twelve grandsons, to be His people
B) He places in their midst His Law, His Prophets, His Temple, His very Presence (Image/Spirit/Wind)
C) They are to be a light to the world, Blessed to be a blessing, the promise fulfilled through them, image-bearers, God-reflectors
D) They have a choice; their own agenda or God's, will they see God's blessing and chosing them as a reason for arrogance and pride, to keep the blessing to themselves, to hide the light they have been given; or to step into God's mission?

5) The Son of God; the Second Adam
A) Jesus comes, he is the Second Adam, taking upon himself the restoration and role of the first, God's Spirit (breath/wind) decends upon Him, He is God's image, Son, reflection into the world
B) He takes upon Himself the mission of God, to put things right, reconstituting the nation of Israel (the people of God) around Himself, to possess the indwelling of God (Jesus IS the Law, Prophets and Temple), the light and blessing of the world
A) Jesus chose 12 symbolic students (a renewed Israel, a renewed people of God), God gathered thousands to Jesus after His resurection.
C) He confronts the counterfeit people of God, people must chose between the People of God and the Mission of God as Jesus presents them, as opposed to the ethnocentric, political, nationalistic vision of the Pharisees, Zealots, Sadducees.
D) Jesus is executed as a Rebel, a false claimant to the throne, but in so doing He fulfills the promise, the Crucifixion is God taking the brokenness of the world upon Himself, putting things right through His own pain, reflecting the image of a loving-forgiving-redeeming-suffering God
E) Jesus OVERCOMES the brokenness and death; Resurrection! Jesus is vindicated! He IS God's true light, Israel's true King, He is God's Son doing God's work, redeeming the broken world, putting EVERYTHING back together

6) The Call of a People
B) A choice must be made, my vision of the world, or God's, will I allow God to remake me in His image, will I accept my own brokenness and allow Jesus crucifixion and resurrection to become my defining reality? Dying with Him in repentance and resurrecting with Him by His Spirit?
C) These are the people of God on the Mission of God, they are going to be used by God to fulfill His promise for the world, God's 'Rushing Wind' (spirit/breath) falls on the Church, they are God-reflectors, the Body of Christ, the light of the world, and the source of Blessing

7) The Mission of God
A) The Church has a Mission, "NO!" The Mission has a Church! It is not that God's people have a purpose attached to them, it is that God's purposes have a people attached to them! The Church is the only communty that exists primarily for the sake of it's non-members!
B) God is setting the world right. Restoring broken individuals, restoring broken relationships, restoring broken societies, restoring a broken environment.
C) As Jesus suffered to redeem the world, so too the Church must enter into the brokenness and suffering of the world to redeem it. We must pray with one hand in heaven and one hand on the brokenness and pain that is around us.

8) The Buffalo Vineyard Church
A) We have a choice! Will we repent and allow God to define us, to heal us, to set us right? Allowing ourselves to be connected to God by His redeeming death and resurrecting Spirit, will we submit to His Spirit (Breath/Wind)?
B) The Church is in danger of the same judgment as the nation of Israel if we do as they did, we must recognize that we are chosen to serve. We cannot create a bubble of Christians, marginalizing everyone else. We must be the church for the world, or esle we are not the Church! The Church for too long has rejected God's purposes in the world, and rejected the peopple that God loves and wants to bring in...
C) Becoming the people of God, connected to each other through community, truly and deeply knowing and loving each other.
D) Joining the mission of God, connecting to the broken places and people around us in our own lives, in the larger city, and in the larger world.
E) I say YES! We are a small group of people who meet in a home weekly to worship and learn and pray, to eat and listen and encourage and challenge, to serve the needs of the poor and the broken, to warmly invite others to participate, to include anyone who desires, to see that reproduced around the city. We are beginning to experience God's restoration, God's healing breath and spirit, (I invite you to participate and receive Him) There are people in our church who are dreaming about making an impact on the world around them; connecting the arts and spirituality, serving the broken and needy people in our city; THEY GET IT! The Church is for the world!
F) To have an expanding network of small communities of people who are commited to the Mission of God, reflecting His image, allowing the Christ-life to dwell in their midst, to invite others to participate and to see that same thing reproduced a thousand times throughout our city and our world...

So now it gets practical---

We want to see more, in more places, we don't want to hold on to this

GIVE AWAY THE BLESSING!

*MAYBE YOU NEED TO BE PUT RIGHT, HEALED, WE ALL DO!

How do we share what we are experiencing? What we are commited to?

Handout: See the end.

10) Conclusion
A) Story - You are invited to find yourself in God's Story!
B) Mission - You are invited to put the world right!
C) Repentance - It begins with the choice to allow God to put your own soul right, to take your brokenness upon Him and to create you anew, and Breathe (Spirit/Wind) in you again



Handout:

Begin your day by praying the Lord’s Prayer
Pray through the book of Psalms
Pray over the daily Buffalo News Headlines
Read the Gospel of Mark every day for a week
Ask someone to recommend a book to read
Worship God
Compose a song or poem praising God
Spend time in contemplation on who God is
Be silent for an extended period of time
Spend a week without listening to any radio/TV
Give up food for a day and buy a homeless person lunch and/or pray for starving children
Confess something to someone else
Go out of your way to encourage someone
Pray for God's insight, and then write an encouraging letter to someone
Invite someone to join you in any of the activities on this list
Invite someone here to your home for a meal
Open your home to start a second home group
Spend time with someone who has nothing to offer
Offer to perform a menial task for the Church
Spend time with someone you wouldn't normally
Get someone here's phone number and go have coffee together, ask each other deep questions
Rake leaves in your neighborhood
Visit sick people in a hospital and pray for them
Share with someone your spiritual journey
Invite a friend to be a part of our community
Sponsor a child with World Vision or Be-A-Hero
Help someone move
Offer to pray a blessing over a random stranger
Tip 100% at your next meal
Volunteer at the Homeless shelter
Listen to someone
Meet someone’s practical needs
Organize an art show exploring spirituality
Research ways our community can practically make an impact on: AIDS, Environment, Global Poverty
Pick up trash on your block
Organize a drive to replace light bulbs with energy efficient ones
Volunteer with Aids Community Service
Travel to another country to serve their needs
Pay the toll for the car behind you
Start a blanket drive
Volunteer with Big Brothers-Sisters
Volunteer with Habitat for Humanity
Start a Sunday School for children that meets at one of the housing projects in the City