Liberal Christians Are Not Going To Hell

Liberal Christianity has a problem. I am not a liberal myself, but I do get to hang out with many liberal Christians and I can say with some confidence that I see where the problem is seated. [1]

Liberal Christians ‘get it’. They are more mature or wise than their fundamentalist cousins from the back-country. They see the harm of backward tribalism and hear the hurtful rhetoric of the mean-spirited and judgmental brand of Christianity and don’t want to participate in it.

 

Don’t get me wrong, they can be very condescending and pretentious … but they are not going to get caught up in the name-calling and mud-slinging … it just goes against their green-meme nature.

The most aggressive thing they are comfortable participating in is a pronounce rolling of the eyes. This gives them the reputation for being spineless, or not standing up for anything, or being unwilling to dignify the argument by responding.

You saw this last week when one of the Duggar daughters (who I admit to having no point of reference for) wrote some stuff on FB that was detailed in a provocative post entitled ‘Liberal Christians are going to hell.

“I don’t even believe in hell” was the most vicious response I saw from my liberal brethren. [2]

See? It is so passé and beneath them that they can’t even be bothered to muster a response. Hell is so medieval and remedial … as we say: Rob Bell wins.

So I thought I would have some fun and do my friends a favor by lobbing a response over the battle-line. This sort of accusation isn’t going anywhere and is bound to come up again – so here is a ready-made response for the next time it comes.

 

If I were a liberal Christian, here is how I would want someone on our team to respond:

Liberal Christians are not going to hell! To even say something like that shows that you have not understood the very nature of being a Christian.

You are like the man at the bar who approaches a group of women having cocktails and asks if they are alone. You don’t even understand the words that you are using! You think you know what you mean by them … but a group of women can not be alone.

No Christians are going to hell! To be a Christian is to have received the work of Christ on our behalf . It is to be swept up in the gracious act of God for creation’s salvation and thus to participate in God’s covenant faithfulness.

Christ reconciled us to God – something that we could not have done on our own – and so to be a Christian, of any type, means inherently that you are not going to hell. You belong to God in Christ.

What you are saying show that you have yet to understand either the teaching of Paul, as in Romans 5, or the promises of scripture, like the end of Revelation.

In Romans 5 Paul says that the work of Christ – the second Adam – has a far greater effect and further reach (impact) than the sin of the first Adam.

12 Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned—

13 To be sure, sin was in the world before the law was given, but sin is not charged against anyone’s account where there is no law. 14 Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam, who is a pattern of the one to come.

15 But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many! 16 Nor can the gift of God be compared with the result of one man’s sin: The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought justification. 17 For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God’s abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ!

18 Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. 19 For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.

20 The law was brought in so that the trespass might increase. But where sin increased, grace increased all the more, 21 so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.

In your mislead scheme the first Adam affected all but Jesus only gets to some. You have got it completely backwards.

 

And look at Revelation chapter 20. The only ones who end in the lake of fire (which I assume you think is the same as hell) are those whose names were not written in the book of life. If your name is in the book of life then you are not judged according to your deeds (which can not save you) but are exempted from that fate by virtue of your name being in the book!

11 Then I saw a great white throne and him who was seated on it. The earth and the heavens fled from his presence, and there was no place for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. 13 The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what they had done. 14 Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. 15 Anyone whose name was not found written in the book of life was thrown into the lake of fire.

To be a Christian, is to have ones name written in the book of God’s life! So while you make not like my brand of Christianity or think that I am not a good or the right kind of Christian, the very nature of being a Christian means that I am not going to hell.

 

Now we can get into all sorts of things about if Jesus’ Gehenna is the same as Revelation’s lake of fire … and I am willing to do that, but for Christ’s sake stop saying that any kind of Christian is going to hell. That is like saying that married people can be single or that fathers can be virgins – the very use of that category precludes your sentence having the ability to be true.

 

If you want to talk about being a different kind of Christian or believing the right things, we can do that. Just get the initial premise right: to be a Christian of any type is to have received that gracious work of Christ on our behalf. It is a gift of God and not something that we can earn on our own.

Then we can talk.

__________

[1] I am a progressive hyperTheist. I subscribe to a social constructivist worldview and politically would probably be a communitarian if anything.

[2] It is impossible for a Christian to not believe in hell. As I have argued before: you have to believe something about it.

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Sex Is Not Simple

Sexuality and spirituality have been on my mind as we prepare for tonight’s Level Ground Film Festival.

I am very aware of the cultural conversation that continues to circle around marriage equality and issues related to legal matters. As a pastor and theologian, my concern is more specifically focused on people’s understanding and engagement of sexuality and spirituality. [1]

If someone were to ask me what was the single biggest thing that would make a difference in how we approach matters of sexuality and spirituality … I would have to say that the reductive impulse to simplify sexuality is the main problem.

Sex and sexuality are not simple. [2]

When we attempt to reduce sex and sexuality down to single thing or try to squeeze it into a simplified category we make a massive error.

Sex, sexuality and spirituality are all inherently complicated and complex. [3]

 

How one is embodied in one’s own skin, how one conceptualizes of that in-carnation, who one is attracted to, and how one participates in that attraction are at least 4 separate issues. It gets more complicated from there.

Sexuality and spirituality are two areas where complexity and diversity are actually a good thing!

It is a fallacy of misplaced concreteness when we attempt a reductive move to simplify sex/uality down to one thing – especially if that one thing is the biological.

 

The unfortunate thing is that those attempting the reductive move too often attempt to reduce the purpose of sex down to procreation.

Sex is about so much more than procreation. [4]

Sex is about intimacy, expression, sensation, exploration, and experience/experimentation.

Sometimes it results in pro-creation … but, more times than not, it doesn’t.

 

Sexuality has an aspect that is emotional.complexity

And one that is physical.

Then there is the aspect that is psychological.

There is one that is social.

And one that is spiritual.

Sexuality is personal … and private … and (to a certain degree) public.

Not to mention the part of it that is political.

 

Our sexuality involves all of who we are and em-bodies so much of our identity.

It even entails part of our capacity to engage the world around us and the social constructs that we are caught up in and by which we are acted upon daily. [5]

In one sense everything is sexual, even how much money we make … in the same sense that is it political. This is why our inherited enlightenment categories do not work anymore. The reductive impulse is failing us. Things need to be recognized as complicated and part of the emergent reality.

Sex/uality is never about one thing.

We do a great disservice to all that Creator god intended for us when we reduce sexuality down to pro-creation.

We ignore all that the evolutionary process has encoded us with (and for) when we boil our sexuality down to a single act with a single purpose.

 

The more I have studied and listened and considered the challenge for the church in the matter of sex and sexuality in the 21st century, the more I am convinced that it is the reductive move that hampers and limits our capacity to explore and engage the issue in a way that would lead to life and health.

 

I would want to confess 3 things:

  • Sexuality is a gift of God and is a good thing.
  • Any view of sex that begins with secrecy or shame should be viewed with suspicion and interrogated accordingly.
  • Reducing sex and sexuality down to a single aspect is both misguided and dangerous.

 

Sex/uality is complex combination and collaboration of elements including (but not limited to) the physical, emotional, psychological, spiritual, social, private, personal, communal, and political.

One way that the church could bless the culture in the decades to come is to resist the temptation of the reductive explanation and to instead provide an understanding that is complex (even complicated). The more diverse the areas being engaged (and examined) the better!

 

We need sex/uality to be more – not less. The temptation to reduce and simplify is a false construct. The reality is that human identity is inherently complex – and that is a good thing.

Sex, sexuality and spirituality are but 3 aspects of that rich complexity.

We need more spiritually minded exploration and even theological examination of our humanity … not less.[5]

Sex and sexuality are not simple – any spirituality that attempts to make it so is both limited and, in the end, false.

I’m looking forward to tonight’s conversation and the followup when we release the podcast audio tomorrow.

 

________________

[1] We have wonderful snapshots of different historical takes on the role and purpose of sex in Biblical passages like Genesis, the Song of Solomon and some of the New Testament epistles.

[2] I am saying that things are complicated as a straight, middle-class, white, cis-gendered male in a Western culture. It doesn’t take much listening to figure out that if even one of those elements was different, let alone two, things becomes increasingly layered.

[3] In full disclosure, for those who prefer letters, I am a big fan of the Q in LGBTQ. Just FYI.

[4] As someone who has been married for 21 years and is childless, I have an admittedly different angle on that whole line of ‘reasoning’.

[5] I have found great help in those reflecting on the work of [linkMarcella Althaus-Reid’s ‘indecent theology’.

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Born Of A Virgin? It happened a lot back then

I posted this 2 years ago today and thought it might be fun to revisit. 

As Christians we confess that Jesus was born to a virgin.  Some people doubt the accuracy of that – but they may not realize that it was not that uncommon back then.

Here are just 10 people born of a virgin in the ancient world: 

  • Buddha
  • Krishna – born without a sexual union, by “mental transmission” from the mind of Vasudeva into the womb of Devaki, his mother.
  • Odysseus
  • Romulus
  • Dionysus*
  • Heracles – Son of a god (Zeus)
  • Glycon – son of the God Apollo
  • Zoroaster/Zarathustra
  • Attis of Phrygia
  • Horus

One theory is that when somebody who led a deeply impactful life died, those who wrote about them later would attempt to say something special about them. One of the ways that they could do that was to say something extraordinary about their birth. It was a way of that there was something significant, even about they way that they were conceived.

Sometimes it was that they were born to people that were really old (past the age of child-bearing age).

Think of Issac born to Abraham and Sarah in the Old Testament or John the Baptist born to Zechariah and Elizabeth in the New (Advent).

Now, If somebody wanted to take the origin of their hero up a notch, they could say that there was no human dad … it was a god!  (like Zeus)

This is why some think that Jesus’ autobiographers took it up even one more notch! Not only did a God not have sex with women … there was NO sex at all!

 Now some say “yeah, lots of people were said to be born of a virgin … but Jesus actually was.”

This is where the problem starts. As best as I can discern, there basically three ways to approach the problem: physics, meta-physics or linguistics. 

Physics:

Some people take an approach that is so certain that even science itself would be proved wrong. This usually comes up around issue like the Shroud of Turin (the cloth Jesus was buried in). I once heard a very confident person say that if we did DNA test on the blood on the shroud it would show that Jesus was fully human with 46 pairs of chromosomes – only instead of 23 from the female mother and 23 from the male father – Jesus would have 46 human ones from Mary.

I find this problematic for the same reason that I do not believe in the super-natural. It concedes the rules of the games to science (reductive naturalism) then tries to fill in the gaps with God.  That is a losing game-plan if ever I heard one.

Meta-Physics: 

Other people try to get around the whole reductive scientific debate by saying “Look, if God could make the world in 6 days out of nothing, then what is to make a virgin pregnant?  God does whatever God wants to do and who are we to question that?”

I am not a big fan of this approach either. It seems to say that revelation doesn’t have to report to reason and that God can not be evaluated on any reasonable standard conceived of by humans.

It seems just a short leap to say that God can elect who God wants for salvation God can pick favorites if that is what ‘He‘ wants to do.

It seems to retreat into the silo of ecclesiastic isolation and unaccountability. I think we have to look a little deeper ask some bigger questions.

 Linguistics:

This is an interesting approach that some in the post-liberal camp or comparable schools of thoughts might take.

The basic line is that it’s not the physics or meta-physics of the virgin birth that matters, its the way that it impacts us as people and forms us as a community. The importance of the language found in the gospels has to do with how it functions for us as a community and tradition.

Some folks don’t like this linguistic approach because it seems like theologically ‘thin soup’ to them. They look at the formulations that are quantified in the early creeds and they make definite and literal assumptions about what is behind them.

I am however nervous that all of this controversy is simply because we don’t know how to read a gospel. It’s like when we get sucked into debates about talking snakes in the garden of Eden or trying to prove scientifically how a man like Jonah could stay alive in the belly of a whale for 3 days and not be eaten by the stomach acid (or something).

It would be the equivalent of people 1,000 years from now arguing that we actually thought there was a place called Mudville and that a man named Casey was literally up to to bat.  It is because we don’t know how to read the genre of literature.

Jesus was born of a virgin – we confess that by faith, it is affirmed in our ancient creeds and it functions in our community to form us as people.    

 

 

* I even found one internet source that claims Dionysus was born of a virgin on December 25 and, as the Holy Child, was placed in a manger. He was a traveling teacher who performed miracles. He “rode in a triumphal procession on an ass.” He was a sacred king killed and eaten in an eucharistic ritual for fecundity and purification. Dionysus rose from the dead on March 25. He was the God of the Vine, and turned water into wine. He was called “King of Kings” and “God of Gods.” He was considered the “Only Begotten Son,” Savior,” “Redeemer,” “Sin Bearer,” Anointed One,” and the “Alpha and Omega.” He was identified with the Ram or Lamb. His sacrificial title of “Dendrites” or “Young Man of the Tree” intimates he was hung on a tree or crucified.

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Theology for the People: Publishing, Emergent and God

Tripp sits down with Tony Jones to chat about the new series with Fortress Press: ‘Theology for the People”. 10653370_807752369288009_1575330671555985864_n

HBC-1024x1024They chat about everything from the publishing industry to the emergent church – from theological education to the death of God.

If you have not heard part 1 of the AAR live event featuring Catherine Keller and John Cobb, make sure to subscribe to the HBC stream on iTunes or Stitcher.

Enjoy listening to two friends chat about some current and future issue that have grabbed their attention. 

 

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Wake Up! It’s Time For Advent

We are trying something new for Advent this year here at Homebrewed Christianity. Each week we are looking at the 4 suggested texts from the lectionary and talking about how we would approach them.

In week one there were 3 texts that we resonated with and a fourth that we struggled with. That fourth text was Mark chapter 13 where Jesus talks about signs of the end, fig trees and catastrophe.

The one thing that I do like about the fourth text is the exhortation to ‘stay alert’. There are many passages in the Bible that call us to wake up or stay alert. It is a theme that always gets my attention.

 What are we in danger of falling asleep to?

What is causing that slumber?

Some would want to answer with a classic concepts like human nature, the effects of sin, or some other predictable formulation. While those may all be true, the danger has never been greater nor the effects as pervasive as they are in 21st century.

We live in an odd time of global markets, multi-national corporations and rampant consumerism. Ours is an age of media saturation, electronic daze and commercial overload.

I have found the tool of Critical Theory helpful in analyzing our age of what Cornell West calls ‘weapons of mass distraction’. High modernity has brought us both amazing goods and services (think cell phones and the internet) as well as unprecedented capacity for destruction and devastation.

The formative thinkers in the field of Critical Theory were responding to the massive shifts of the 20th century and the realities of two World Wars that exposed human suffering and the capacity of evil in new ways. Not only did we have Hiroshima and Auschwitz but we had them on film. Some talk about this being the end of ideology (utopia) and the resulting loss of hope.

I have adapted and modified some relevant concepts from my reading and will be using them this weekend for Advent week 1. The questions this week are:

What have we fallen asleep to?

What is causing the slumber?

To what do we need to be awakened?

Black Friday is the high holy day of capitalism. Consumerism is a seductive and intoxicating atmosphere – it is the air that we all breathe in late modernity.

Consumerism, however, has a numbing effect that dulls our senses and saps our energy. This happens in 3 predictable phases.

  1. Alienation
  2. Disillusionment
  3. Resignation

 Alienation is the result of humans being commodified and thus separated from that which they produce. It also isolates us from one another as we are simultaneously objectified as consumers and subjected to an onslaught of ads that inform us we are not good enough, we don’t have enough and that the thing we don’t have would make us happy-attractive-successful.

 This leads to disillusionment because we buy stuff, we pay for services, we upgrade, we super-size … and yet it does not satisfy. We are dis-couraged. Aren’t we supposed to live in a post-racial America? What is one supposed to do in the fallout from the recent economic collapse and ongoing environmental devastation?

The final stage is resignation. The machine is too big. It feels like we are just cogs in a giant mechanism of consumption, corruption and growing disparity. The game is rigged and we know it. But we need stuff so we work more than we ever have and are less satisfied. We watch the news and see how bad is out there and we want to retreat into our screens and games. From Candy Crush to Fantasy Football we are active participants relegated to passive spectators.

We are slowly lulled to sleep in the system and numbed to the needs of our neighbors.

What can one person do in the face of this overwhelming and all-encompassing structure of society?

 Wake Up! Stay Alert! Don’t be dis-couraged.

That is the call of the texts this week. Don’t get distracted by falling stars and light-less moons. Listen to what Jesus is saying. He is telling you that it is going to get bad. Yes there will be progress in certain ways … but don’t be deceived: evil just morphs and takes on other forms.

We can celebrate that slavery ended for one part of the population… but realize that there are more humans in slavery right now than at the height of the slave trade.

Racism is not as overt as it once was … but now it morphed into a New Jim Crow and Dog Whistle Politics.

Wake Up! Stay Alert!

If the slumber results from alienation, disillusionment and resignation then the beginning of waking up is three-fold as well.

  • Realize that the game is rigged. The rich get richer and the poor get poorer.
  • Admit when you feel like giving up, giving in and checking out. We need each other (see the 1 Cor text from Advent 1)
  • Listen to a community that is different from your own. Don’t be deceived that all you can see is all that is going on.

Do these three things and you will be amazed at what you are awakened to.

 

If you are interested you can listen to the episode - Mark 13 starts around the 1 hour mark.

You can also sign up for the class for December.

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Transgressing Emergence: AAR and the Church

Last year in Baltimore the Open and Relational Theologies session took a look at the Emerging Church. IMG_3152

This session involves three conversations, with three participants in each. These conversations pertain to papers written by participants, but there will be no formal reading of the papers. The conversations explore issues in the emergent church as they relate to open and relational theologies.

Presiding:

Thomas Oord, Northwest Nazarene University
Presenting:

Jeremy Fackenthal, Vincennes University
Process Theopoetics and the Emergent Church: Inviting Collaboration and Relationality [pdf]
Callid Keefe-Perry, Boston University
Theological Epistemology in The Emergent Church: A Form of Paul Ricoeur’s Relational Attestation
Responding: Diana Butler Bass

Presenting:

Sara Rosenau, Drew University
Becoming Emergent: Theorizing A Practicing Church
Timothy Murphy, Claremont Lincoln University
The Emergent Church in its Planetary Context [PDF]
Responding: Bo Sanders, Claremont School of Theology

Benjamin Cowan, Claremont Graduate University
John R. Franke, First Presbyterian Church
The Pluralist Reformation: Open Theology and the Practice of Emergent Christianity
Responding: Philip Clayton, Claremont School of Theology

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Theological Approaches: Constructive and Comparative

Preparing for qualifying exams is intense. Going back over every book and paper that might be relevent to your five topics is helpful for compiling the work you have done over the last four years.

I am constantly thinking and reading about theology. One of my fascinations is the various models or frameworks that others employ to outline the theological endeavor. Some use a ‘landscape’ motif, with this group over here and that group over there, while others utilize a ‘spectrum’ analogy often moving from one ‘direction’ to the other.

One can do this in a historic sense,  from classic on the left to contemporary on the right, or more of a conviction/conclusion breakdown with conservative at one end and liberal at the other.*

The first list I encountered was in my pre-doctoral prep when researching the discipline of Practical Theology I would often see the field contrasted with the ‘Big 4′ schools of theology:

  1. Systematic
  2. Historical
  3. Biblical
  4. Philosophic

Practical Theology is different in that, like Sociology, it utilizes qualitative methods like interviews, case studies and ethnography.

I also like Grenz and Olson’s approach in “Who Needs Theology: an invitation to the study of God“, where they move from:

  • Folk to
  • Lay to
  • Ministerial to
  • Professional to
  • Academic

They don’t seem to find much value in either the Folk or the Academic (who only write for or can be understood by other academics) but they make a good case for the middle 3 approaches.

Recently I have come up with a  different spectrum:

  • Creedal
  • Confessional
  • Constructive
  • Radical

Creedal asks “What has the church historically believed about this?”

Confessional asks “What do we as Christian say about this?”

Constructive asks “What can we as Christian say about this?” or “What do we want to say about this?”

Radical asks “If we weren’t bound by institutional constraints, what would we say about this?”

 

It wasn’t until I was updating my blog’s ‘Big Ideas’ page that I realized that my real passion is not a ‘constructive’ but a ‘comparative’  approach. I am fascinated by the diversity and complexity of faith communities and historically situated or contextual approaches. I love to survey the landscape first (comparative) and then figure out where I want to travel to or settle down (constructive).

This approach has been very helpful to me so I wanted to pass it along.

 

What about you? What spectrum or framework have you found helpful?  

 

 

* Those who have read me before will know that I contest this second spectrum because there are schools outside or past liberal schools of thought and they are not accounted for but simply lumped into the liberal camp for lack of nuance and specificity. 

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Plug in ‘the Church’ as an experiment

An interesting way to expose the difference between two things is to take out the subject of great quote and replace it with something else to see if it still works.church-300x199

If your replacement X cannot work in place of the initial Y then you are forced to ask ‘why is this the case?’

Let me give you an example:

(The Church) was there to remind the (society) of what it had flouted: art, pleasure, gender, power, sexuality, language, madness, desire, spirituality, the family, the body, the ecosystem, the unconscious, ethnicity, life-style, hegemony. This, on any estimate, was a sizable slice of human existence.

When I find a great quote or list, I try to plug-in ‘the church’ and see if could be true historically.

I would love to be able to say that the church has been about these things:

  • art
  • pleasure
  • gender
  • power
  • sexuality
  • language
  • madness
  • desire
  • spirituality
  • the family
  • the body
  • the ecosystem
  • the unconscious
  • ethnicity
  • life-style
  • hegemony

If that has not been the case, then, I have to ask “why not?” and it is often that search which is telling.

If the church has not, or is not, about promoting those things then what has it represented? It is that search which is illuminating.

What is keeping that sentence from being true of the church?

 

Here is a second set of examples. All of these quotes are from the same chapter:

(The Church) refuses to identify freedom with any institutional arrangement or fixed system of thought. It questions the hidden assumptions and purposes of competing theories and existing forms of practice. It has little use for what is known as ‘perennial philosophy’. (The Church) insists that thought must respond to new problems and the new possibilities for liberation that arise from changing historical circumstances.

I want the above quote to be true! If it is not, then what is keeping it from being so?

 They investigated the ways in which thinking was being reduced to mechanical notions of what is operative and profitable, ethical reflection was tending to vanish and aesthetic enjoyment was becoming more standardized. (The Church) noted with alarm how interpreting modern society was becoming even more difficult. Alienation and reification [turning people into things] were thus analyzed in terms of how they … robbed the world of meaning and purpose, and turned the individual into a cog in the machine.

The above quote is challenging because it is almost possible.

The next one is just for fun.

(The Church) lost its ability to offer an integrated critique of society, conceptualize a meaningful politics, and project new ideas of liberation. Textual exegesis, cultural preoccupations, and metaphysical disputations increasingly turned (the church) into a victim of its own success. The result has been an enduring identity crisis.

Any guesses as to who this was actually referring ?

  • Textual exegesis
  • cultural preoccupations
  • and metaphysical disputations
  • victim of its own success
  • enduring identity crisis

These 3 quotes are from chapter 1 in Critical Theory a very short introduction. The first quote was from Terry Eagleton. After Theory (Kindle Locations 325-327) in reference to Cultural Theory and the traditional Left.

Why am I attracted to both Cultural and Critical Theory? Maybe it is because they are often about the things I desperately wish being a pastor was about …

I find this experiment helpful in attempting to crack assumptions about what the church is and has been.

I will never tire of reminding people that there is a gap between what many think the church is and what the church can be.

 

What do you think? Does the experiment work? Is it helpful? 
Any quotes that you love we could try it with? 

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Bo’s Bookshelf

I like Top 10 lists … and I love books.  These lists of books that have been going around FB lately have been an interesting snapshot to see what books have impacted folks. old-books

Here is my ‘Top 10 Books that have stuck with me’ list and I would love to see yours.

 

Books that Changed the World (earlier edition) by Robert Downs

The Argument Culture by Deborah Tannen

The Nine Nations of North America by Joel Garraeu

Jihad vs. McWorld by Benjamin Barber

The Cross and the Lynching Tree by James Cone

She Who Is by Elizabeth Johnson

Native and Christian by James Treat

- The Death of the Liberal Class by Chris Hedges

What Would Jesus Deconstruct? by John Caputo

- Process Theology by Cobb and Griffin

 

Best Books I have read this year: 

The Color of Christ: The Son of God and the Saga of Race in America

Dog Whistle Politics: How Coded Racial Appeals Have Reinvented Racism and Wrecked the Middle Class

 

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We are at war again?

The President just finished his news conference about the plan to combat ISIS (ISIL). 11obama_video11-master675

I am somewhere between confused and infuriated – baffled and livid.

The beheadings are horrific. The threat is undeniable. But … is this really the American response?

 

My concern is that the US has created a Frankenstein.
 America is combatting a hydra of its own creation!
You cut off one head and another pops up.

 

The revival of ‘jihad’ in the 80’s to combat the Russian threat … the subsequent ‘war on terror’ after the events of 9/11 2001 … have lead to this newest manifestation … how does it possibly resolve?

 

  • There are those who buy into the ‘Class of Civilizations’ myth.
  • There are those who point to the ‘End Times‘ idea.
  • There are those who hold to the ‘American Exceptionalism’ party line.

 

One thing I know is that our Homebrewed listeners are more intelligent and insightful than I am.

 

Does anyone have some insight on this? Some thoughts to point a way forward?

I would really love to hear some alternative perspectives. 

 

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