100. Risk and Failure

 Man, this dude took a while to drop a jewel in this book, but he finally came through half way through the book. Listen to this piece on the resurrection and culture.

"In accordance with Girards theory of the sacred, cultures were regularly erected over the graves of the slain victims, as they presuppose that the society has reached an inner peace, which spontaneously sets itself up by means of the violent driving out and sacralization. The grave, which covers up the corpse , thus become son the one hand the symbol of that great process of veiling on which every society is based, and on the other the first clearly defined cultural sign, because with it the distinction between sacred and profane is symbolically pinned down: Culture always starts form the grave. The grave is always the first human memorial, which has to be erected over the victim  who has been driven out, the first, most elementary, most fundamental layer of cultural signs. No culture without a grave, no grave without culture. If the sealed grave is really the great symbol of the sacred cultures, insofar as they cover something over, then it is more than an accidental detail that the accounts of Easter in the gospels begin with the narration of the opened grave, in which there is no longer a corpse to be found. ... In a violent conflict, the murdered corpse is the emperical sign there from the very beginning, that there has been a victim and that some one else was the victor. Talk of an Easter victory can not therefore lightly pass by this sign....the opened grave has, against the background of Girards theory, an important symbolic meaning. It shows that the new beginning constituted by Easter reaches so deep that the ultimate foundations of human culture itself, until now veiled, are laid bare" p. 129-130

Another sign pointing us to the fact that we have not even begun to understand the riches and wisdom and depth of the gospel. The incarnation, Ministry, Death, Burial, Resurrection and Ascension of Jesus are saturated with the mystery of God and the concrete ....everything. WOW! is all I have to say.

I kind of like this presentation from James Choung. It hits a few of the models of atonement, but leaves out the penal-substitution model, which I am not too excited about these days actually :) I think we need to explore and emphasize other models of the atonement, and dive deeper into Christus Victor for example. Can you tell me what model of atonement this guy is alluding to with his presentation? If not, then you probably familiar with only one model of the atonement. This should bother you as there are multiple images and models used in scripture to help us understand what Jesus did.

This is a great picture of what it means to be salt and light in the world. These pictures are from Tel Aviv, an area that has felt the brunt of violence and war. There is a small movement called Dispatchwork where people go around with Legos and patch up the holes and craters in walls and monuments with a colorful mosaic of plastic art. It is a refusal to let the effects of war brand an area with destruction.

They are filling in the wounds and scars of war with a creative, beautiful touch of art. It is a testimony that beauty can emerge after tragedy. This is exactly what Jesus does in our lives.

76. Symbols and the Construction of Community

Revisited a book I read a while back for the book I am working on about Apostolic Leadership. This guy is so thorough in his analysis about how symbols foster, maintain and hold community together, that it is sort of hard to find a good summary quote. Symbols are those clandestine meaning transmitters and they work in such an ambiguous way that when you stop to look more deeply into how they operate and what it is exactly that they do, you begin to see there power and presence on almost every corner. This quote is from Anthony Cohens book The Symbolic Construction of Community.

"Symbols are effective because they are imprecise. Though obviously not content-less, part of their meaning is subjective. They are, therefore, ideal media through which people can speak a 'common' language, behave in apparently similar ways, participate in the 'same' rituals...wear the same clothes and so forth, without subordinating themselves to a tyranny of orthodoxy. Individuality and community are thus reconcilable. Just as the 'common form' of the symbol aggregates the various meanings assigned to it, so the symbolic repertoire of a community aggregates the individualities and other differences found within the community and provides the means for their expression, interpretation, and containment. It provides the range within which individuality is recognizable. It continuously transforms the reality of difference into the appearance of similarity with such efficacy that people can still invest the 'community' with ideological integrity. It unites them in their opposition, both to each other, and to those 'outside.' It thereby constitutes, and gives reality to, the community's boundaries..."

An interesting question to entertain is, how does the symbol of the gospel function in this way? Symbols are fused with meaning by someone. The strength of symbols is that they can store and communicate multiple meanings at once. Their weakness is that meaning can get away from what produced the symbol in the first place. A good example of this would be the cross. Still a vibrant religious symbol in Christianity, it has been emptied of its original meaning and loaded down with centuries of domestication and cultural baggage. The most vivid display of this would be the prosperity gospel which manages to skirt the cross altogether most of the time, bypassing it for a direct line towards the resurrection, giving it a lopsided theology of naked power and naive triumphalism. Weakness and suffering, non-violent resistance and loving sacrifice seem to escape this particular ideology altogether. Instead, the prosperity gospel liquidates the meaning of the cross and shrinks it down to a purely transactional affair to secure personal salvation and forgiveness. It is a side note to the "power" of "abundant living." The current Protestant versions of the gospel have fallen into this same trap. This is quite a downsizing when compared to the massive implications Paul and other writers of the NT draw from this powerful symbol. Joel green and Mark Baker are quick to point out a foundational source of this tragedy in their book Recovering the Scandal of the Cross.
They say that part of the problem is the way in which we construe the human dilemma. Explanations of the solutions offered by the gospel are directly linked to how we understand the problem. Before Christ the human dilemma was understood within a broad spectrum of categories, including, social, physical, political, emotional, and psychological. The spiritual dimension is always present, but at times it is single voice among many. Explanations of the meaning of the cross need to first wrestle with the entire human situation in relation to God, creation and humanity. The fall reaches into every facet of our existence. It only seems right to expect the gospel, as the power of God for salvation, will speak to these categories. In fact it does. The word salvation is a medical term that is akin to the Hebrew version of shalom. Wholeness and harmony are intimately tied to the gospel, yet they are framed by a crucified messiah. A paradox indeed. The critical flaw in the prosperity gospel is that it approaches the human condition outside the framework of a crucified messiah. It is a contemporary version of the Corinthians "realized eschatology" which wants to live as though the new creation is entirely accessible in the here and now. We live between the times. We have experienced the power of the age to come, but the age to come still has yet to fully "come." We live under the sign of the cross, the spirit transporting the power of the new age into our presence, giving us a foretaste of what is to come. We have to acknowledge this tension. New life has begun, but it has infiltrated a cosmos still suffering from the brunt of the fall.

Apostolic leaders must learn how to embed the gospel in ways that reflect its multiple meanings, guarding and preserving its original potency to speak to the human condition in relation to God, people, systems and the creation.

Been Reading Morgan Gareth's book Images of Organization. One of his chapters is entitled Organizations as Psychic Prisons. I was immediately all ears on this one. Check out this quote:

Think of someone looking into the sky and discovering the big dipper. Out of what seems to be random collections of stars, there appears a pattern or shape. The same thing happens when we look at what appears to be random stories, metaphors and commandments in scripture. We look at it long enough and we begin to notice patterns,shapes, themes and concepts. For example, look long enough in scripture and you will notice a common theme of love.

Then think of this star gazing person coming to you and sharing what they saw and experienced. They describe to you in a short, memorable way what the big dipper looks like and how to find it. Then, based on their description, you look up into the night sky to find it. Scripture is like the night sky, and we look into the story and pages of scripture and we see patterns or shapes of what Jesus is all about. Our task is to describe what we see in scripture, especially the life of Jesus, come up with a constellation of metaphors and concepts that describe who Jesus is and what he is about. This constellation then gives birth to habits, practices and rhythms that help us to be like him. Living into these habits is the process of discipleship.

Making disciples happens after we notice these beautiful patterns and shapes, and in turn try to come up with ways of helping other people, in short and memorable ways, see what we have seen. Imagine looking up into the sky with someone next to you and saying "Now look to the left a little, see the really bright one, now look to the right and up...." Making disciples is helping people see what we have seen and go through the process of distilling these shapes into visible habits and rhythms.

The goal of course is not to get it all right. If you remember the old days, sailors would learn the stars to help them get where they were going. We want to discover the shapes and patterns of Jesus and discipleship in scripture not as a end in and of itself, but as a means, or tool for us to find our way into becoming a new creation in Christ. Like the sailors of old, the journey is towards a new heaven and new earth. This is the destination!

Discipleship is a process and a journey towards Jesus. This journey is marked by various milestones along the way. These milestones are characterized by events, experiences and engagements that allow us to, and are a result of our, participation in his life, death and resurrection.

Participating in his life, death and resurrection means a Re-Alignment with, Re-Enactment of, Re-Entering into and Re-Engagement under the story of Jesus. The Story of Jesus can be described as a story of:

FAITH: Jesus trusted in the Father to vindicate him, and his way of living. Jesus was faithful to his identity and mission and the Father was in turn faithful to him by raising him from the dead. Discipleship then is Re-Aligning of our trust away from the systems and values of this world towards trusting in the ways of God and allowing that trust to inspire us to participate in his mission.

HOPE: Jesus believed another world was possible, and his life gives us a window into what this other world looks like. Justice, healing, and new creation are just a few words that describe this other world. The rule of God was breaking into the world in a new way through Jesus, and his life is a symbol of this new reality. His death lets us know before hand how the 'world' tends to react to those who live radically compassionate lives. His resurrection is proof that God is involved in creation and that he will one day complete his work of making things right. Discipleship then is Re-Enacting the life, death and resurrection of Jesus so that we become a sign and a symbol of this new reality called the Kingdom of God.

LOVE: Jesus lives in community with the Father and the Spirit. This original community is described as Love in the scriptures. Discipleship then is learning how to Re-Enter into that original community of the Father, Jesus, and the Spirit. As we learn how to live in community with the Trinity, we are empowered to live in community with each other. This means we learn how to be weak and vulnerable, faithful, honest, and others centered.

POWER: Jesus lived in a world of violence and foreign occupation. Power, as in our day, was defined as being able to get what you want. Jesus re-defined power as the capacity to love. He engaged his world with a fierce, unconditional love. He served other people with uncontrollable freedom. Discipleship then is Re-Engaging the world under the Lordship of Jesus, using our resources and influence to bless others. We learn how to use power in non-violent ways, effecting justice, peace and goodness.

Been listening in on a conversation from Lk10.com, a community of practice for church planters. What if church was not defined by buildings or worship services? If we could no longer have buildings tomorrow, what would Christianity look like in America. Could we survive? I shudder to think about the answer to that question here in America.

John White has coined the term CO2, which means church of two. The most foundational expression of church is two (or three) people meeting together to share their heart, listen to Jesus and pray. Most churches were started in this way if you think about it. This is sort of an embryonic form of church. It is where life begins and it is where we learn to process, interpret and nurture spirituality. What if we decided to pair up with someone and do this on a daily basis? What if we took Hebrews 3:13 seriously and shared our heart through SASHET and listened to Jesus through VIRKLER, and prayed the Luke 10:2b prayer, both in the CO2 and through prayer walking?

I would say that a viral, embryonic community would begin to take shape. I am doing this once a week with someone right now, but I am feeling the call to step it up to a daily thing. What is these CO2's intentionally looked for ways to pair up with others? This would be making disciples would it not?

Then, what if these CO2's began to meet weekly with other CO2's, ate a meal together and prayed for each other?

Then what if these groups met with other groups once a month?

I think this would be a very interesting project to be a part of. I think that I will begin to listen to Jesus on this one.