Posts Tagged ‘justice’

It is humorous and interesting how a blog post on Pat Robertson’s response to the earthquake in Haiti spikes my blog traffic. What is the cause? Is it that people agree or disagree with Pat Robertson? What has this man done to generate the type of attention that he has? Does anyone actually care about Robertson? Do you actually care more about the people in the country of Haiti? And if you do, what are you doing about it?

A comment on my previous post addressing Robertson’s hateful comments asked, “Can God forgive us for sitting on our a**es passing judgement on people who are actually doing something besides sitting around talking about it.”

Currently, I am, indeed, sitting. I usually do sit when I type. As I’ve been typing, I have been clicking on a button that says “send.” The button processes a message that I am sending to various orphanages and organizations in Haiti in hopes to adopt a child or even two from Haiti who have possibly been orphaned as a result of the earthquake. An update on our ADOPTION page will be posted later today. If you would like to donate to our adoption fund, please click the button in the far left column.

Another “send” button upon which I clicked processed a donation to UNICEF (who is currently providing aid in Haiti) and earned me frequent flyer points in order that I may fly to Haiti to assist with rebuilding efforts. Organizations with whom I have communicated (some through my employer/university/MVNU) are suggesting that additional people are not currently needed. So I don’t think I need forgiveness for sitting on my backside and “doing nothing.” Must I justify my giving and my doing? In the midst of what I hope to be loving acts, I am not stating ridiculous and asinine judgments on people based on their geographic location and a natural disaster. Bad things happen. Evil is present. It is our human dilemma.

What else can we do about the dilemma?

Thank you for your comments.

Unfortunatly, I don’t think Pat Robertson will ask for forgiveness or even admit any wrong-doing/speaking. He has a history of saying unloving and unkind things that highly misrepresent Christianity. I hope that anyone exposed to Robertson does not impose his words onto others who are genuinely trying to be formed into the image of God as defined in the person of Jesus.

Robertson commented that the people of Haiti “swore a pact with the devil” and that “since then they have been cursed.” He suggests that “we pray for a great turning to God” for the people of Haiti. I do hope that people of Haiti will turn to God as I’m sure many have been even prior to the earthquake of 2010. In his comment, Robertson is suggesting that the destruction in Haiti is due to a curse from some time ago. So, Pat, I have a few questions for you because that’s what we here at subversiveREFORMATION.com do – we ask questions:

Did God cause this earthquake in Haiti because of some type of pact that Haiti supposedly made with the devil?
Were the 45,000 Americans in Haiti at the time somehow in on this pact?
Is the earthquake God’s form of punishment for Haitian people?
If so, why are we all not being punished?
Have you ever been punished?
Have you ever been extended grace or have you ever offered grace to someone?
Are you more concerned about placing blame or about a compassionate response?

And a question for myself and my friends:

Can we forgive Pat Robertson?

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“Don’t go to start a church… go to serve a city.”  -Steve Sjogren

I read this line on a twitter update from Chris Bean. I’m just going to leave it at this: What are your thoughts?

Click below on comments to add your perspective.

>> This post reminds me: After accepting a new position at MVNU in August and not having time to update subversiveREFORMATION.com I was unable to post the series “On Church.” Now is the time. Be checking back for posts from Chris Heuertz of Word Made Flesh, Adam Walker-Cleaveland of Pomomusings, and more “On Church.”

“Teaching Little Kyla…”
A series on Travis and Sarah’s journey of parental flubs, flaws, failures and accidental^ fortune.

The Invisible Children and Remember Nhu Clubs at MVNU are hosting an Art and Poetry awareness and fundraising event tonight (Wednesday) in the student union. Kyla will be presenting her piece of art that she and I composed this weekend. Her piece is called “Red and Yellow, Black and White” in reference to the song, “Jesus Loves the Little Children.” As we talked about “all the children of the world” and our need to show and express love to all, Kyla used her hands and fingers to paint red, yellow, and black around a cut-out of Africa that I drew, cut out, and taped to the canvas board making a white silhouette of the country where the dehumanization of children continues through militarization and exploitation. Though I cannot talk with Kyla yet about child soldiers and sexual trafficking, she can begin to understand that love and kindness for all of humanity. Eventually, she’ll hear their stories.

We are incapable to loving absent from relationship. We are incapable of relationship absent from the context of story. We have to learn about each other. We have to be aware of the formative life experiences that make us who we are both individually and as a collective group of people in a global community.

The world is our canvas. May we cover it with strokes of love.

^ There is someone(s) greater than me/us (a divine being and a community of people) that intercede with grace and giving.

The Extended Melody Project benefit concert is tonight in just a half hour. Admission is a $5 donation (though you can give more) and all monetary income from admission, concessions, and shirt sales is donated to an orphanage in Cambodia through Asia’s Hope. Shirts cost $10 U.S. Dollars and are sweet as evidenced below. It is a new cut and fabric from Gildan that is very similar to American Apparel.

Do you like music? Do you like orphans? Admittedly, the second question is awkward. Awkward and real. Awkward even in three senses: 1.) Most people reading this blog probably do not like the fact that any child would be orphaned; 2) The term and idea of “orphan” is not the core identity of any child; and 3) Questioning one’s commitment or lack of commitment to acting on behalf of the fatherless may create some discomfort and/or conviction.

Two students at MVNU approached me last year with the idea to do a benefit concert as a social event in order to raise money for resources needed at an orphanage in Brasil. I said “do it.” The short version of the story is that they did do it and they are doing it again. Please visit the Extended Melody Project (EMP) page and become a Fan on Facebook. EMP will be held at Ibiza 33 in Mount Vernon, OH on Friday, October 30. (4) or (5) bands will be playing and all funds from admission and t-shirt / concession sales will be donated to an orphanage in Cambodia.

The church is being the church.

Anyone want to sponsor the event? Any creative ideas?

Informational video to be posted after editing and processing finalized. Updates to our adoption page will be posted soon as well.

The Silent Historical Framework of the Emerging Church

Recovery of Genuine Wesleyan Theology in Postmodern Context

Travis Keller

02.29.08

A Condensed Book Review from a Wesleyan Theological Perspective on

�Emerging Churches: Creating Christian Community in Postmodern Cultures�

by Eddie Gibbs and Ryan K Bolger

�Common needs often create strange alliances.� Eddie Gibbs and Ryan Bolger begin the preface of their book entitled �Emerging Churches: Creating Christian Community in Postmodern Cultures� by addressing their seemingly implausible ability to write a book together. Strange alliances, indeed. Many hear the words �Christian community� and �postmodern cultures� used in conjunction with each other and immediately assume that the two are being juxtaposed one against the other. The same may be true for the terms �Wesleyan theology� and �emerging church.� While the connection between the two may never be verbally stated, Wesleyan theology may very well be the silent historical framework of the emerging church.

It is noted in the book that the process of dismantling the modern (referring to a historical era and philosophy) practices of Christianity �is a fragile movement that can be marginalized by denominational leaders and killed with criticism by theological power brokers.� Churches that are �emerging� in their practice are faced with great degrees of resistance. To associate with any certain theological tradition would be suicidal to a hopeful movement. The labeling system within the Emerging Church has caused immense confusion so a further label would arouse criticism growing from its current level of existence into a destructive force from both opponents to the noted tradition and adherents to that tradition. Opponents would continue to oppose that which they already oppose and adherents would defend their tradition in an attempt to preserve it from a supposed threat and distortion. The reality of the shift in church practice, however, is ultimately going to reflect certain roots in the history of the church. The ideas for ecclesiological method offered by Emerging Churches closely align with the thought of John Wesley.

The emerging church is difficult to define. Moderns may desire a clear, definitive statement but as noted by Doug Pagitt, the church is �not necessarily the center of God�s intentions. God is working in the world and the church has the option to join God or not.� By avoiding a precise definition of emerging churches, Gibbs, Bolger, and company allow the church to function as a moving organism whose missional direction is dependent on its own choice. What may be criticized then as a low view of the church is actually the highest view imaginable. The church is dependent on grace when it chooses to follow its own way rather than the way of Jesus. Wesley, an advocate of the free will of humanity trusts in means of grace gifted by God when the church moves in a manner that reveals the imperfect people that it is.

Wesley contends that the church is not to be separatist or divisive. The emerging church is distinctively Wesleyan then in that it does not merely get caught up in argument or exchanging critique with its opponents but rather focuses on the person of Jesus and the love for others that he offers. Gibbs and Bolger note three core church practices from which other practices are created. They are �(1) identifying with the life of Jesus, (2) transforming secular space, and (3) living as community.�

The message of Jesus was not a message about going to heaven. His was a message and demonstration of enacting the Kingdom of God on earth. To live in a manner that reflects the life of Jesus is to truly embrace what Wesley termed �entire sanctification.� The Church is the people who are called out and set apart to enact the Kingdom of God on earth. To do so requires a confrontation with the risk and cost of following Jesus and thereby necessitates a grace that precedes (preveniant) the Church, enabling it to embrace the fullness of the mission of God by entering into that which may be considered �secular� and living in a �sacred� manner. Such living entails relinquishing one�s �unlimited sovereignty over his or her individual person� in order to �create missional communities� that may only exist within the context of love. Wesley states, �By this let all men know whose disciples ye are, because you �love one another.��

Gibbs and Bolger proceed with more practical examples of Emerging Churches that very distinctively reflect Wesleyan theology. Wesley continually references the need for the Church to care for the poor and marginalized. Contrary to the quite exclusive appearance of many church gatherings, Emerging Churches are to be accepting and inclusive. Not only does inclusivity include people from other traditions, cultures, and even faiths but it also extends to the poor who are otherwise considered strangers. Central to the gospel message is that those who �don�t have� are invited to share in the �having.� The stranger is to be invited into the community. He/She is to receive that which is given generously. Hospitality remains a key component of helping others to honestly accept themselves as true members of a community for a generous gift is much more useful, according to Wesley, when it is personally delivered. Giving accompanied by shared relationship is invaluable to the message of Jesus. It removes the thought of needing to receive in return.

Emerging Churches concludes with sections devoted to the concept of the body of Christ producing and creating. There is reference to the same passage in Ephesians that Wesley uses in his address �Of the Church.� In order for a community to function in full health each member must use his/her talents and giftings as he/she has been granted. �Full participation is an alternative to [modern] consumer church� which is founded ultimately on fulfilling a selfish desire. Emerging churches seem to pursue the concept of the priesthood of all believers where all members of the community are contributing. No one is being served any more than he/she is serving.

�Emerging churches are communities that follow Jesus into the kingdom and the far reaches of culture. [They] destroy the Christendom idea that church is a place, a meeting, or a time. Church is a way of life, a rhythm, a community, a movement. Emerging churches dismantle all ideas of church that interfere with the work of the kingdom.� With Gibbs� and Bolger�s representation of Emerging Churches, Wesley cannot argue. The way of living taught by Wesley and the way of the Emerging Church is the way of Jesus.

Please select up to two (2) answers that best represent(s) your preferred form of being church. You may elect to choose only one option or you may choose two or none. Please be sure to add a comment to either explain your reasoning or state why you believe the survey is grossly inaccurate, mis-worded, and/or impossible to answer well.

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One of my more recent posts entitled, "Teaching Little Kyla… Languages (and about Tattoos) " received over 150 hits in the first hour of its publication. 25 comments have been posted in addition to a barrage of comments in response to my posted Facebook link. Adam Walker-Cleaveland published a similar post on pomomusings.com (a blog worth a daily read).

Are tattoos really that big of a deal? Maybe I’m just surrounded by enough people who don’t think its an issue for discussion or who maintain a place of conforming with society and recognizing trends as legitimizing for any behavior. Maybe the historical and religious context of the levitical writing needs studied and taught.

Are people (including myself) so self-absorbed that we prefer to talk about inking ourselves rather than loving our enemies, living missionally, ministering with the marginalized, practicing discipline, and thwarting our individualism for the sake of community and friendship loyalty? Why is there so little interest in the violence of apathy and the elusiveness of sabbath? Why are we not as concerned with the movement of the Church? Are we distracted? Are we addicted consumers of brain-dead "conversation?" Why is a tattoo so much more of a fascinating topic?