January 2005 Archives

one of the fruits of our community work in Three Rivers has been an unofficial little e-mail ring with people sending around articles, both informational and inspirational. here's an excellent one for those who are interested in how art and politics can be done Christianly, but recommended for anyone who needs a good dose of hope.


and if your appetite for social change won't be filled by one article, check out ChangeThis, a collection of manifestos on various topics. i'd especially like to draw attention to this one for those who are interested in how the physical make-up of our cities and towns is connected to personal and communal well-being.

Sometimes you read a quote that embodies what you've been feeling and haven't been able to put into words. Such was the case with this bit of insight from Thomas Merton, the late Trappist monk:


There is a pervasive form of contemporary violence [that is] activism and overwork... To allow oneself to be carried away by a multitude of conflicting concerns, to surrender to too many demands, to commit oneself to too many projects, to want to help everyone in everything, is to succumb to violence... It destroys the fruitfulness of our own work, because it kills the root of inner wisdom which makes work fruitful.


This will be added to the prayer/poem by the late Salvadoran Archbishop, Oscar Romero, who wrote eloquently about our role in God's redemptive activity:



A future not our own


It helps, now and then, to step back

and take the long view.

The kingdom is not only beyond our efforts,

it is beyond our vision.


We accomplish in our lifetime only a tiny fraction of

the magnificent enterprise that is God's work.

Nothing we do is complete,

which is another way of saying

that the kingdom always lies beyond us.


No statement says all that could be said.

No prayer fully expresses our faith.

No confession brings perfection.

No pastoral visit brings wholeness.

No program accomplishes the church's mission.

No set of goals and objectives includes everything.


This is what we are about:

We plant seeds that one day will grow.

We water seeds already planted, knowing that they hold future promise.

We lay foundations that will need further development.

We provide yeast that produces effects beyond our capabilities.


We cannot do everything

and there is a sense of liberation in realizing that.

This enables us to do something,

and to do it very well.

It may be incomplete, but it is a beginning, a step along the way,

an opportunity for God's grace to enter and do the rest.


We may never see the end results,

but that is the difference between the master builder and the worker.

We are workers, not master builders,

ministers, not messiahs.

We are prophets of a future not our own.


Both of these pieces are wonderful reminders to people like me, people who try to hoist the entire weight of human sinfulness on to their too small shoulders and end up being crushed by the burden. At the same time, they are not calls to inactivity. Rather, they recognize our limits and our need to internalize the created necessity of Sabbath rest. And that's a message I need to hear over and over again ...

For some reason, this blog looks horrible when you access it using Mozilla Firefox. I'm not sure why, but I thought you--and by you I mean Firefox users--should know that I know what you know. And I apologize.

MLK

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Here are a few exerpts from Letter from Birmingham City Jail in honor of Dr. Martin Luther King, Jr.:


Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly affects all indirectly.


A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of Saint Thomas Aquinas, an unjust law is a human law that is not rooted in eternal or natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust.


I have almost reached the regrettable conclusion that the Negro's great stumbling block in the stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says, "I agree with you in the goal you seek, but I can't agree with your methods of direct action"; who paternalistically feels that he can se the timetable for another man's freedom; who lives by the myth of time and who constantly advised the Negro to wait until a "more convenient season." Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.


We must come to see that human progress never rolls in on wheels of inevitability. It comes through the tireless efforts and persistent work of men willing to be co-workers with God, and without this hard work time itself becomes an ally of the forces of social stagnation. We must use time creatively, and forever realize that the time is always ripe to do right. Now is the time to make real the promise of democracy, and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift our national policy from the quicksand of racial injustice to the solid rock of human dignity.


But as I continued to think about the matter I gradually gained a bit of satisfaction from being considered an extremist. Was not Jesus an extremist in love--"Love your enemies, bless them that curse you, pray for them that despitefully use you." Was not Amos an extremist for justice--"Let justice roll down like waters and righteousness like a mighty stream." ... So the question is not whether we will be extremist but what kind of extremist will we be. Will we be extremists for hate or will we be extremists for love? Will we be extremists for the preservation of injustice--or will we be extremists for the cause of justice?


I encourage everyone to get to know Dr. King's work; I just discovered it first-hand a year or so ago and I have been challenged deeply ever since.

rob and i had the opportunity on Saturday evening to join another Goshen student in taking Dr. Vincent Harding to dinner. Dr. Harding worked with Dr. King in the Southern freedom movement, taught at Veterans of Hope project. here is a description of the project from their web site:



The Veterans of Hope Project is a multifaceted educational initiative on religion, culture and participatory democracy. We encourage a healing-centered approach to community-building that recognizes the interconnectedness of spirit, creativity and citizenship. Our educational materials are designed to support reconciliation, nonviolence and an appreciation for the value of indigenous and folk wisdom for contemporary times.


in talking over dinner, we discovered a lot of connection between Dr. Harding's work and our work with *cino and look forward to finding ways to work together in the future. some of the ideas that are sticking with me from talking with him include:



  • When love and theology appear to conflict, love should take priority.

  • We cannot truly love others unless we know how to love ourselves ("Love your neighbor as yourself"). This was a foundational idea for the Southern freedom movement as blacks learned what it meant to love themselves.

  • There are those who will claim not to be religious, but who, in the telling of their life's stories, are living the Gospel in a way many "religious" folks are not.

  • Spirituality and social change need to come together. One or the other alone becomes an idol.


this last point was interesting to discuss in the context of our own lives. whereas many Goshen students seem to fall into the trap of creating an idol out of social change, rob's and my experience until that point had been in communities where we were more likely to encounter spirituality as an idol (apart from social change and life transformation).


this idea of the connection between spirituality and social change parallels something i've been thinking about a lot lately, but using different language: justice (right relationship with others) and righteousness (right relationship with God). this is the image that keeps coming to mind:



the goal for individuals and communities, using this metaphor, would be to balance emphases on one axis with the other to be "rated" high on both scales. of course there's no way to quantify one's justice and righteousness and i'm still wary of clever gimmicks that neatly package the Christian life. nonetheless, distinguishing between these two complementary callings and understanding their relationship has been helplful for me in evaluating Christian communities, as well as my own life. this also seems to be another way of talking about *cino's work.

I just joined a new blogging endeavor called The Dialogical Coffee House that is attempting to bring together Christians concerned with and actively pursuing cultural renewal. Here's the introductory post by Brian Janaszek:


The idea of weblog as coffee house is not unique to this project. But it does create the perfect environment for the discussion of ideas. So what will this cabal of academics, students, professionals, and theologians discuss around the table? Simply, to paraphrase Nicholas Wolterstorff, cultural renewal from a world-formative Christian perspective. More specifically, as a group of neocalvinists (either explicitly or implicitly), we are looking for the details of this renewal as they apply to the circles we frequent (our spheres, as Kuyper might say). We want to be able to answer the question "what next?" when someone discovers the lordship of Christ. And that is where the discussion begins. What next?

Kirstin linked to a few of these in last issue's editorial, but Derek Melleby has since finished his blog series introducing Neocalvinism. Without further ado ...



I highly recommend each of these entries; they are well-written and extremely informative as an introduction to Neocalvinist thought.


Gregory Baus sent me an e-mail quite some time ago, pointing me to another wonderful Neocalvinist resource: Kuyperian - Information about Neocalvinism, which includes the Craig Bartholomew address Kirstin mentioned in her editorial (The Relevance of the Neo-Calvinist Tradition Today). Dr. Bartholomew's piece also comes highly recommended.

Yes, it's true. We haven't blogged in quite some time. End of semester and end of year craziness have kept us quite busy and we haven't had much opportunity to do anything outside of immediate tasks at hand: town council meetings, web site development, newsletter production and mailing, gift preparation, etc.


Unfortunately, all of this busyness encroached on the kind of peaceful Christmas season I most enjoy, making Christmas more of a hassle than a time of reflection. At one point, in fact, I actually had the thought, "I don't have time for Christmas."


So we ended up taking the last week of the year off to regain some semblence of sanity. And now we're back into the swing of things, trying to make it to May when our lives will be changing considerably. Hopefully for the better ...

About this Archive

This page is an archive of entries from January 2005 listed from newest to oldest.

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