upside-down.

Happy Silly Season everybody.

root.

Can all our social problems be unified?

Looking at two social problems 'Abortion' - a distinctive of the social conservatives and 'Climate Change' - a dinstinctive of the social progressives have more in common than one might imagine. I'm not trying to give these issues equal weight, but looking at something at the heart of each issue.

For a pro-choice supporter, a woman has the right to choose (before I continue I am an advocate for human rights especially those who rights have been marginilised by society, and I am not anti-abortion from state-rule, I believe we ought to address the roots of the issue of abortion, not the symptom itself). However what is lacking is reponsibility and I'm not solely referring to a woman's responsibiliy, I'm also referring to the responsibility of a man. So carelessness + lack of responsibility of both genders may lead to an abortion.

However in comparison environmental issues, namely climate change a free market and private enterprise supporter might ask the state ought to stay out of private business, claiming their own right to make decisions and perhaps pollute as they feel is neccesary. Again there is a lack of responsibility, and decisions may only benefit the pockets of the CEO. So again carelessness + lack of responsibility might lead to making capital at the expense of the environment.

Although this is only one example, is it fair to maybe argue that there is a unified cause to all our social problems??

Perhaps?

copenhagen.

here's definatley something to consider... based on the idea that climate change is human induced.

prayer.

With world leaders gathering for the United Nations conference on Copenhagen this week, I feel it's appropriate to keep them and the conference in our prayers. A prayer for world leaders is also a prayer for the Earth.

Brian Mclaren and Tim Costello have put together a prayer for Christians (and beyond) to pray.

Most gracious God, creator of all good things, we thank you for planet Earth and all creatures that share it. Have mercy on us, Lord.

Through ignorance and carelessness we have poisoned clean air and pure water. For monetary gain we have reduced verdant forests to barren wastes. In our craving for more we have plundered your beloved creation and driven many of our fellow creatures to extinction. Only recently have we begun to realize the dangerous future into which our current patterns of consumption and waste are driving us, especially in relation to Earth’s climate. Only recently have we begun to see our need to find a wiser and better way of life in the future, before it is too late and our choices are limited by the consequences of inaction.

We who join in prayer today believe the time has come, Lord. Please guide us now, our God, at this critical moment in history, to better fulfill our role as stewards of this fragile planet. Guide the leaders of nations who (will) gather in Copenhagen (on Dec. 6). Give them courage to set noble goals that reach beyond short-range political expediency, short-term economic profit, and short-sighted self-interest. Impress upon their conscience our sacred duty to bequeath to our children and grandchildren a healthy and thriving environment rather than a world in climate crisis.

If our leaders fail, Lord, if they fail to take the necessary action, they will violate both our trust and your calling to use their power for the common good. If they fail, every person will be affected, including generations not yet born. Rouse us all to action, for we are all woven together in the fabric of creation.

This is the moment, God, when a great turning of hearts must begin. So through this prayer, we of many traditions who follow Christ — joined by friends and neighbors of many faiths — unite our hearts in a cry for change. Lord, in your mercy, hear our prayer.

We pray in the name of Christ, through whom you have given yourself to the whole world in incarnation, crucifixion, and resurrection. Amen.

Conspiracy.

This is just a really good idea...

NO!

Last night when I was wondering the barren lands of the world wide web I came across this article titled 'Does the Cross mean "No"? .

It certainly was an interesting read by someone who seems to uphold the authority of scripture.

sand.

Was with Mosaic community on Sunday night - James Bryant showed us this video.



Again... theres something special about the relationship between suffering and art.

Oh - and I've finished exams for the year *sigh of relief*.

nh

dialogue.

The Book of Job is well known for the way in which it highlights some of humanity’s most profound questions within the Judeo-Christian tradition; one of them being the question of theodicy.The word theodicy constitutes a concern for both God (theos) and justice (dike). It literally means God-justice or the justice of God. Theodicy perhaps, could be loosely defined as an attempt to vindicate God as “not guilty” for the suffering and the denigration of society and order.

The generally accepted understanding of the ancient Israelite community was that a relationship existed between one’s actions and the consequences of that act, enacted by the divine retribution of Yahweh. The Israelite people acknowledged only one God ‘Yahweh’ - and by implication this required the single deity to be ultimately responsible for everything that transpired, hence Yahweh is acknowledged as the one who gives prosperity as well as the one who inflicts suffering. This was unique to monotheism and distinct from polytheistic belief in a pantheon of deities, each of whom was ascribed with different divine responsibilities. The outcome of Israel’s monotheism meant that all natural forces were attributed to Yahweh, and naturally the presumption was that forces responsible for destruction were instruments of divine retribution for sin.

Walter Brueggemann highlights various articulations of the accepted theodic understanding of divine retribution in the Hebrew Scriptures. The Torah tradition directly highlighted the covenantal relationship in obeying or disobeying the commandments given by Yahweh and subsequently reaping the consequences of that choice (Deut 30:15-20). The prophets pronounced condemnation against Israel and issued the appropriate judgment in accordance with Torah instruction for Israel’s failure to adhere to the law (Amos 4:1-3). The wisdom literature expressed divine retribution within socially domesticated settings, where wise and upright decisions and good behaviour contracted prosperity and health, while foolish choices and behaviour resulted in deficiency (Prov. 11:8; 12:13). Although slight subtleties do exist in the varied literary forms of the Hebrew Scriptures, Yahweh’s divine retribution articulated in action equals consequence remains distinct in Ancient Israel’s understanding.

The Book of Job, in its current existing format is wrought with mystery, in both its minor details and its perplexing questions. Difficulties arise when attempting to identify the author and date of Job, however it is appropriate to recognise that in coherence with ancient Near Eastern Wisdom Literature, the Book of Job may purposefully avoids specific historical peculiarities, giving it universal acceptability.

The suffering experienced by our established protagonist Job, bears impact upon his communion with God and consequently the divine retributive theology of his time becomes questionable to him. The account of the tests contained in the Prologue is valuable information for the reader, however what has transpired in the heavenly court is unknown to Job and his friends as the readers we are aware of Job’s uprightness (1:1), the satan figure (satan meaning accuser and not to be confused with the later mythological bad-guy) and his intentions (1:6, 2:1) and God’s faith in Job’s character (1:8, 2:3), whereas the dialoguing characters with the exception of Yahweh remain naïve, and this naïvity is reflected in the dialogue which spans forty or so chapters.

Job delivers the first word, which starts the dialogue by breaking the silence with a lament, a cry of grief and a curse against his birth because of the misfortune that has besieged him (3:1-26). The question of Job’s integrity is first raised in Eliphaz’ speech, in which Eliphaz offers well intended comfort to Job. Eliphaz’ adherence to the retributive justice framework of the day fails to offer Job comfort, but rather opens the question of theodicy as Job rightfully considers himself blameless (31:1-40). For Job, the questions begin to arise: Is God responsible for my suffering? Is He my friend or enemy? and based on the discourse that Job follows, God is known to Job as the latter (6:2-5).

The doctrine that the friends hold to brings Job to a place where he perceives that God has brought charges against him. Some commentators identify the legal metaphor present in the text of the poet. In dialogue with the friends Job surveys the impossibility of bringing God to trial, because of the inevitable imbalance that would be present in such a case (9:1-35). The language of litigation speaks volumes for Job’s perception of God’s authority as it is fitting for mortals to plead to God for mercy, not bring legal proceedings against the Almighty (9:14-15).

Job’s suffering doesn’t simply challenge the idea that God rewards the just and punishes the wicked, but rather it is a complete contradiction to that theology. The friends offer little to the dialogue beyond their single standpoint, as it is difficult for them to comprehend the implications of what Job’s suffering insists on. The poet doesn’t reveal any personal experiences or reasons of the friends which might lend support to Job’s understanding.

When the three friends speak, the obvious standpoint from which they speak dictates that suffering is always a result of sin, and from within that framework, what they offer to Job is admirable comfort and advice. The poet establishes the three friends as the voice of traditional understanding but whilst the friends are unified over that major standpoint, the author of the dialogue seeks to subtly distinguish their voices from one another.

The first of the friends to speak is Eliphaz (4:1-5:27; 15:1-35; 22:1-30). It is likely that Eliphaz is an older figure in Job’s life as he considers himself older than Job’s father (15:10). The first speech suggests that Eliphaz is considerate of Job’s suffering (4:2). He recognises Job’s piety (4:6-7) however due to his understanding of the retributive framework, he is convinced that Job has sinned and exhorts Job to seek forgiveness from God (5:6-9). Theodore Robinson in his work Job and His Friends identifies Eliphaz as a mystic, and the advice Eliphaz offers Job is sanctioned by an experience of divine revelation (4:12-21). Overall Eliphaz is a fine character who begins by offering Job hope of a brighter future (5:17-27).

Bildad is the second of the friends to respond (8:1-22; 18:1-21; 25:1-6). Bildad’s character is clearly distinguished from Eliphaz by the way the poet opens each of his speeches. Whilst Eliphaz appears attentive to Job’s suffering, Bildad opens with a defence of God’s justice (8:3-4). The divine retributive justice system is not merely the framework in which Bildad offers comfort; rather his defense of it is central to his speech. Like Eliphaz, Bildad urges Job toward repentance (8:5-7).

Zophar is the third to speak (11:1-20; 20:1-29) and unlike Eliphaz with his mystical experience and Bildad with his ancestral wisdom, Zophar doesn’t recognise any source of his wisdom.Instead he implies that he knows the hidden mind of God (11:6) and his desire is that God would be revealed to Job so that Job might understand.What Zophar says expresses his assurance in the theology of divine retribution. Again Zophar doesn’t add anything radically new to the dialogue and has become perhaps more dogmatic about the position that each of the friends hold.

As the dialogue becomes more impassioned, the friends’ standpoint becomes all the more obvious. Their unified voice remains the same: that all suffering is a result of sin, and so the inevitable conclusion for Job’s suffering is that Job has sinned, and is therefore reaping the chastisement of that sin. Within that working framework the friends are not wrong, and by urging Job to confess his sin they are sincerely offering Job hope for forgiveness and restoration.

The debate as wisdom dialogue doesn’t merely offer two different opinions, but rather two polarised moral imaginations, representing two understandings on the way the world is to be understood. The friends work within a traditionalist perspective that is reinforced by their experience, the wisdom of tradition and their own resolve, whilst Job’s understanding is sceptical of the fashionable opinion as the facts do not suffice when he considers his own suffering and innocence. Wisdom Dialogue provides a format for two opposing opinions to be in dialogue with one another.

After the three cycles of conversation and the contribution of Elihu, at the request of Job’s litigation (9:32; 13:3; 13:15), Yahweh speaks through the tempest (38:1-40:2; 40:6-41:34). Although Yahweh fails to address Job’s question on why the innocent suffer, given the Book of Job as a whole, whatever it is that Yahweh says brings peace and transformation to Job. It is often understood that the awe of Yahweh’s presence brings Job to the point of transformation, the text seems to place enormous value of the content of what Yahweh says. Given that in the Epilogue God refutes the friend’s words (42:7), it is safe to assume that what the poet attributes Yahweh with saying is not a simple variant of the accepted theodical understanding, but has something unique to offer to the dialogue.

The first speech that Yahweh gives is characterised by its listing of the designed elements in the Inanimate Physical World and the Animal and Bird Kingdoms. In Yahweh’s revelation of the Cosmic design, human beings and their values, laws and systems do not feature as primary, and there is no hint of a created order of which the ultimate purpose is human needs. This is well illustrated when Yahweh says:

Who has cleft a channel for the flood,
Or a way for the thunderbolt,
To bring rain on a land without people,
On a desert without man in it,
To satisfy the waste and desolate land
And to make the seeds of grass to sprout? (Job 38:25-27)

This is a demonstration of the Yahweh character’s non-anthropocentric concern for the cosmos – a care that extends beyond human needs and requirements. This widely accepted view of divine retribution implies that all reward and punishment through nature merely exists as punishment or reward for human existence. Through Yahweh’s speeches the poet presents another perspective.

Perhaps, in the cosmic design of God, chaos and order, freedom and control, wisdom and folly all exist in paradox. This only complicates the question of a theodicy that seeks to defend a unilateral order by which the universe operates. The poet uses the image of Yahweh giving birth to the Sea (38:8-11), and treating this violent character of chaos like a baby in a playpen, as a representation of his power over the order and chaos that exists within the universe. For the poet, Yahweh does not destroy chaos, but brings it under his control. Perhaps this example is extended in Yahweh’s second speech in reference to Behemoth (40:15-24) and Leviathan (41:1-34). Both creatures of chaos are subject to Yahweh’s control. Job is challenged at the beginning of Yahweh’s second discourse to take the principles of the just rule that Job claimed for himself (29:7-25) and to put them to work in a cosmic setting. Again this highlights the futility in humankind claiming any understanding of the ways of Yahweh.

In considering the three of the voices from the Book of Job presented here, is it possible to draw a single conclusion as a solution to the question of theodicy? We are presented with Job’s voice, which when given his circumstances has reason to ask “why should people suffer?” His experience is incompatible with the tradition that Eliphaz, Bildad and Zophar upheld. Each of their understanding is based on either their mystical experience, the tradition of their ancestors or their own resolve, so what Job proposes about theodicy is accepted only as an absurdity to them. Finally the voice of Yahweh is heard, for whom humanity’s suffering doesn’t appear to be of primary concern. Yahweh’s speeches provide an implicit challenge to the Hebrew notion of theodicy and perhaps what the friends and Job are requiring of God is nothing more than their own human presumption about God.

I would argue that the purpose of the Book of Job is not to provide a solution to the question of theodicy, but to allow a space for dialogue. Furthermore if we are to create from the text a theodicy of how God operates, is it fair for us to consider ourselves much different to Job’s friends? In summary of the Book of Job, I feel Mikhail Bakhtin’s description of Dostoyevsky’s literary universe can be applied. We ought to consider Job “an artistic universe of tension in simultaneity rather than of resolvement through temporal evolution or plot”.

In terms of application, I feel the Book of Job still challenges our modern-day religious perspectives in the same way it possibly challenged ancient perspectives. It is still common for me to hear pastoral advice to situation where people are experiencing major or minor issues saying “you just need to get into God more” or “you’re obviously not living rightly”. Sure this might be good advice (as was the friend’s advice to Job), but can often be meaningless or even offensive to any modern day hearer. I think we should show more sympathy to Job’s friends as we are often no different. However we also ought to understand that our relatively comfortable religious lives, can be so far removed from reality that a message we provide for a suffering world could implicitly be favoured by our comfortable lives and comfortable system.

This is a long post so congratulations if you’ve had the patience to endure it. To be honest its really study procrastination, but feel free to comment. It has been adapted from a paper a wrote recently and like most things I say or think, brings many more questions than answers.

Peace

nh

---

health

healthy people, health planet - noimpactman.com

A few weeks back I with a band of friends, went vegan-for-a-week for no real reason other than - 'why not?'.

Benefits? less amounts of ridiculous packaging, little travel distance for the food and dropped 5kg :)

It's good to be enjoying meat, dairy and honey again - but certainly makes you think.

Reminds me of Colin Bevan's familiar phrase 'healthy people, healthy planet' - noimpactman.com

At the moment I'm helping a friend by not buying/accepting plastic bags and bottles for the next 3 weeks - should be fun... can't see how this will help me lose weight though :s.

peace.

nh

qohelet.

got a few things...

first have a look at this blog entry titled 'one cup, one life' - pretty special.

second, this week I've briefly started to look at the book of Qohelet (aka Ecclesiastes). The book in itself is confusing - however I've only briefly looked at it... So far this theme has stood out to me:

...And I set my mind to know wisdom and to know madness and folly; I realised this is also striving after the wind. Because in much wisdom there is much grief and increasing knowledge results in increasing pain. (Ecc 1:17-18)

Knowing stuff is hard!

One of mt collegues who's currently in seminary today said that where he comes from there are many broken and bending roads, and you can tell who the drunk drivers are because they drive in a straight line down the roads, whereas the sober drivers follow the broken path.

It was an interesting observation. Can that be applied as a metaphor to life?

fun.

Would more people take the stairs if they were more fun?



nh

truth's?

What are the big truth's in life? and who decides them?

It is often said that we should focus on the big truths that unite us - a statement that I fully endorse, however it becomes problematic when there are disagreements about what those truths are. Something may be a clear big truth to one, yet a small truth to another.

Just a thought...

nh

barak.

Studying the book of Job at the moment.

The word ‘curse’ or ‘cursed’ appears 4 times in the prologue to the book (Chap 1&2).

The Hebrew word used in theses instances is barak which actually means bless.

I wonder what the author was attempting to say.

What is blessing? What is cursing?

“Do you still hold fast to your integrity, curse (or bless) God and die!” - Job’s wife

To be ‘blessed’ are we really cursed? and to be ‘cursed’ are we really blessed?

Blessed are you who hunger now, for you shall laugh.
Blessed are you when men hate you, and ostracize you, and insult you, and scorn your name as evil, for the sake of the Son of Man.

...But woe to you who are rich, for you shall be hungry.
Woe to you who laugh now, for you shall mourn and weep.
Woe to you when all men speak well of you, for their fathers used to treat the false prophets in the same way.
Luke 6:21-22, 24-26

change.

According to a guy by the name of John Marshall Roberts, cultural transformation comes in three ways:

1. By forcing people to change (physical realm): You somehow get control, and then you insist--through regulation or otherwise--that people do what you know to be right. The thing is, once you lose control, the people rebel.
2. By persuading people to change (mental realm): You appeal to the power of reason and get people to support your agenda because it seems rational. The problem here is that someone else comes along and persuades them otherwise. Plus, what we believe with our thoughts isn't what guides our lives.
3. By inspiring people to change (spiritual realm): You appeal to their higher selves and aspirations so that they decide for themselves that they want the change you're after. Then, the transformation becomes a moral compass point.
   

I found these idea's interesting... really interesting.

in the meantime - here's some michael jackson propaganda to look at...

envious.

I was reading about a woman, who had adopted a no-impact lifestyle with her husband for a year and this is what she said in retrospect:

“What I realized was that so many of my rituals were so bad for me (my health), for us (our bank account and all the family time lost to my scurrying off to shop), and for the environment. What I learned from No Impact was that there is a steep cost to supporting all your stuff. To a life devoted to getting and having. In my days of high consumption, I'd been searching for something. It turned out that it was right in my own home.”

You can read the whole article here.

We’ve heard it said many times, that simplicity is important, but here it is in actuality. I’m incredibly envious. Such a life has the ability to recognise the connection that ought to with people, with the stuff in our trolley, the stuff our houses are made of, the stuff in the garden. That is truly inspiring simplicity.

Who wants in?

Check out noimpactproject.org

anger.

I've been doing a lot of reading regarding the omission of some of the 'darker' psalms being omitted from church liturgy. According to Brueggemann these Psalms would be groped as 'Psalms of Disorientation' and would fit within the genre of the lament.

Some of these would be Psalm 58; 83; 88; 109; 21 - there are plenty more.

I like contextualise things... So similarly I found the controversy surrounding Michael Jackson's song 'They Don't Care About Us' very very interesting on a few levels.

You can read about it here .





there's no real train of thought here just a jumble of thoughts really.

peace.

nh

enemy.

Want to talk about loving enemies...

Watch this...



peace.

nh

projections.

watch!

prayers.

A friend sent me a link to the website of a faith community in Canada and I came across a list of prayers that are prayed in the community that went beyond ego and ethnocentricism (not sure if thats a word) yet still son intimatley involved and connected to the individuals and the community.

enjoy.

psalm.

Not sure how many still read this... sadly - i do.

This semester at uni, I'm doing a unit focussed around wisdom writings of hebrew scripture - Job, Psalms, Proverbs, Ecclesiastes, Song of Songs. It's fun!

Psalms are incredibly interesting, at the moment i'm absorbed with the humanity present in them. My traditional view of psalms as the 'ancient hebrew equivalent of contemporary church worship songs' is being challenged as I get to understand the role of poetry and liturgy in ancient near eastern context - I told you it was fun!

I am admittedly biased toward the laments. I like the idea that Brueggemann suggests, that they are the result of moving from a world of orientation where perhaps one might feel life is quite simple; God is king; I am righteous and God loves me - simple... to a world of disorder, where things are ambiguous; is God distant, or not present; there is pain and confusion resulting in the psalmist being quite paranoid about everyone out to get them or feeling as important as a worm - disoriented!

I like the laments - they're real, it's also nice to know (or at least assume) there are other depressed creative types out there.

To end on a happy note there is another movement from disorienation to the new orientation - which to me, says a lot about hope and the importance disorientation which takes us beyond living in a state of denial.

Hooray for laments! hrmmmmmmmmmmmmm...

Watch this!

earth.

"Your love O Lord is like the ocean - deeper than endless seas
Your faithfulness is like the mountains - and your word never fails."

In our day this is an odd lyric to sing.

I wonder if we consider ocean acidification, ocean dumping, oil spills, marine pollution and over fishing when we sing about God's love being like the ocean?

Do we consider over-mining, consumerism and the destruction of our habitat or melting ice-caps and avalanches when we sing about God's faithfulness like the mountains?

Quite possibly not.

We have the potential to do so much to taint and pollute God's love - yet it remains the same for his creation.

All of our experience, knowledge and drive has the possibility to exploit God's faithfulness - yet his grace still present within the created.

noimpactman.com

have a read of this guy's blog - http://noimpactman.typepad.com/

unshaved.

I was in the city today. Walking from the Oxfam shop to my car down hay street. I noticed a well dressed lady, presumably on her lunch break awkwardly stepping back from a conversation with a man. The man wasn’t well dressed, unshaved, obviously hadn’t had a shower recently. I was disgusted with my first reaction, to move to the opposite side of the walkway. I caught myself in this mindless reaction and then moved toward to the side closest to the gentleman.

He asked for some money - I only had change, so I stopped, gave him the change and then decided to have a conversation with him. Not long into the conversation he asked if I was Italian, to which I told him about my South African heritage. We talked for a little while about Cape Town, Table mountain and the cable cars. He told me his name please forgive me as I don’t remember it, possibly because it was a Jewish name. I told him my name, and told me he was a poor Jewish man, so he recognised it. We chatted a bit about the Old Testament and he rightfully corrected me and called it the Torah. He told me to remember one thing - that Jesus wasn’t a British man.

We wished each other well and ended the conversation, as I walked away it struck me - that I had just conversed with a poor Jewish man.

He kind of reminded me of another poor Jewish man.

I've never seen 'angels' - maybe i'm being presumptious, but I dont think I need to. My poor jewish friend is enough reality for me.

peace.

nh

peace.

nh

trip.

For those who know me, there ought to be no mystery as to why I'm feeling a little saddened today.

For those who don't know me that well, I should explain that I am one of the those eccentric Michael Jackson fanatics, the kind that my parents were quite worried about me at one stage.

So it's with deep deep sadness that I woke up hearing the terrible news of Michael's death this morning.

But I'm troubled in another sense... one man's death grabs the whole world's attention, meanwhile death and dying is all around us due to injustice, starvation, lack of sanitation.

But as I reflect, I think about many of Michael's songs, lyrics and poems... not the Billie Jeans or Thrillers - But the songs generally less glamorous and known that point us to some element of truth.

Here are the lyrics and video of two my absolute favourites. I won't comment on them, as I think they say enough in and of themselves.

They say I'm different, they don't understand
But there's a bigger problem that's much more In demand
You got world hunger, not enough to eat
So there's really no time to be trippin' on me

You got school teachers who don't wanna teach
You got grown people who can't write or read
You got strange diseases - ha! but there's no cure
You got many doctors that aren't so sure
So tell me why you wanna trip on me
Why you wanna trip on me - stop trippin'

We've got more problems than we'll ever need
You got gang violence and bloodshed on the street
You got homeless people with no food to eat
With no clothes on their back and no shoes for their feet

We've got drug addiction in the minds of the weak
We've got so much corruption - police brutality
We've got streetwalkers walking into darkness
Tell me what are we doing to try to stop this

So tell me why you wanna trip on me
Why you wanna trip on me - stop trippin'

RIP Michael and the "Children of the World"

peace.

nh

liberation.

On the basis that to a certain degree human autonomy has the ability to set or alter history, the implication stands that God’s grace is active in natural history. It is implicitly impossible to then consider individual sin without considering the social sins that exist as human beings are be understood within community and furthermore it is individuals who create and govern societal structures.

There is an intrinsic, yet not exclusive link between the Christian notion of salvation and human liberation. For the individual, salvation is being liberated from sin and not bound to the present reality. For liberation to expand in history, it must be known to the individual first followed by self-transcending acts of love for one’s neighbour. Human autonomy then becomes an instrument by which grace is active in the world. The objective of action is to liberate the person, so our concern is to confront social structures and institutions that are oppressing persons; bearing in mind conflict is not directed at the individuals. Likewise no structure or institution can objectively embody salvation as inner sinfulness remains and inner conversion of individuals is the priori to human liberation.

Liberation theologies highlight the notion of sinful social, economic and political institutions and infrastructures. Whilst understanding that Christianity is not exclusively linked to social reform, I believe there are certain implications for the way followers of Christ ought to conduct their lives. Two comparitively similar ideas are presented in The Moral Theology of Pope John Paul II, by Charles E. Curran. Firstly, every personal sin has social consequences and secondly that some sins directly effect the neighbour. Social sin, in whatever form is directly associated with man’s fallen nature.

It appears apparent that the solution to systematic injustice can only be found in human autonomy by aligning one’s free will with that of God’s desire. Just as social sin is spread throughout history flowing from individual consciousness, so too divine grace flows through autonomous acts of self-transcending charity.

“We all have the right and duty to promote the common good. In all aspects of our life, including family and work, those of us who are Christians, especially, should fulfill our responsibilities with fidelity and with competence, as leaven in society, guided by the gospel and the Church but normally acting on our own initiative. (McOustra, 1990, 112)”

This idea is present in what Christ, the central figure of grace taught when he said “The Kingdom of heaven is like yeast that a woman took and mixed into a large amount of flour until it worked all through the dough” (Matt 12:33). Jesus role on earth was to bring liberation (Lk 4:18-21). In first century Palestine, the Jewish people were under Roman oppression and for Christ liberating Israel from Rome was persuading Israel to change. If there was no internal liberation within the Jews, there was no hope for liberation from imperialism.

Liberation is not about a mere reform in social structure. The reform that Jesus preached is deeper and affects every sphere of life in dealing with the root cause of oppression and domination: humanity’s lack of compassion.

True liberation is about reconciliation, and to love your enemies’ means to live in solidarity with all people. This idea of liberation is far more radical then what the Zealots of first century Palestine could hope to of achieved in overthrowing the government. Loving your enemies challenges every area of life, whether it is political, social, economic or religious. With people as the primary concern for liberation, we a forced to look beyond human brokenness, as the battle being fought “is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in heavenly realms.” (Eph 6:12)

Profane history and grace are interdependent on one another, as grace comes from divine being and is exercised in the world through human involvement. As Karl Rahner, the Jesuit theologian so articulately stated, the church ought to be very the tangible present expression of a hidden reality. What radical change grace effects inside the individual, subsequently ought to be expressed in the world through love – this is communication of the supernatural reality of grace.

human.

What is human?

The book of Genesis in the Hebrew scripture canon (also quite famous amongst Christians) gives us some kind of indication as to the significance of the human creation. Although it is not entirely valid to my point, as a prioi I should state that I don’t understand the book of Genesis as a scientific or historical text book, in a nutshell I swing far closer to the old earth creation-evolution theory, however that has no bearing on my view of God as presented in the book of Genesis, in fact it validates organic, artistic and oral traditions of ancient and indigenous people.

In case you’re unaware there are two different accounts present in Genesis 1 and 2, and are possibly written and edited by two different oral traditions, and quite possibly edited together by Moses or an associate of his. The first account was quite possibly a Priestly writing, commonly dated to the exile and concentrates on the cosmogony and the human beings place with that. In this account the God figure speaks and creation comes into being and there a strong rhythm until chapter 1, verse 26. It’s at this stage that God communicates with at least one other entity. Later Christian traditions have used this to refer to God’s Trinitarian nature here, and that is a fair assumption based on the notion of the inspiration of scripture. It is however probable that the author had different intentions, the author possibly refers the presence of other lesser gods in a heavenly court of which creator God ruled over and communicated with, again this is only a speculation. But the idea is that in this account at the creation of humankind, God communicates with others, indicating a more intimate and intensive work than that of the prior works of creation. It seems no other work of creation bears the identity that humans do, carrying divine image and divine likeness.

The unity of the whole human race is evident. Humankind is spoken of a singular. Both male and female are thus created in the image of God. It seems that only in community is God truly reflected in us. It can be disheartening for some to believe that grace and salvation are about personal salvation, about personal commitment, about what Jesus did for me, and about me being “right” before the throne of judgment. In no way do I desire to minimise the value of human autonomy. The truth is our human autonomy is quite possibly that which gives us the likeness of God. I strongly believe in the role of the individual to seek to establish community and build solidarity beyond our churches, our religion even our national borders. God created one humanity, and this ought to impact the way we see people and where we are heading. This idea might help with our ideas of poverty and injustice.

happiness.

For anyone interested, here's an article written by someone - perhaps a christian or even an anonymous one... who is finding happiness.

enjoy.

nh.

greenwashing.

this was kind of funny.



peace.

nh

poet.

"The poet is the healer of language. A poet can carefully, gently, with dignity, return the word to its home. The poet can graft, gingerly bind the word back to its rightful place. Amazingly, what was prostituted and left for dead, comes to life, flourishes, grows!"

I found this quote on a blog post. Check out the rest of the post here.

peace.

nh

TED.

Watched an amazing TED talk on conservative vs. progressive thought.

have a look here.

peace.

nh

tank.

Does anyone remember 4 June 1989?

swap.

What would it look like if white and coloured people traded places.

This ad was allegedly banned in South Africa.



peace.

nh

food.

painful to watch, but a great reminder.

View this movie at cultureunplugged.com

tea.

Had a great weekend, just watching movies and speaking absolute jibberish with my friends.

Kudos to Sprout and Siana for organising Australia's BIGGEST Morning Tea to raise funds for the Cancer Foundation. Shenanigans are viewable here.

Amongst all the colleges and conferences fighting for my attention I found some interesting reading into the Just War vs. Peacemaker debate in the latest Relevant magazine. Can be read about here.

peace.

nh

cultures.

watch this:



If it doesn't work here's the link http://www.theworkofthepeople.com/index.php?ct=store.details&pid=V00594

green tip #4: re-use

So much of what we consume ends up as rubbish within months, weeks, days, hours, minutes perhaps seconds even. In Oz alone we're sending ridiculous amounts of waste to sit in landfill sites, (700kg per person if I can recall correctly). By extending the life cycle of products, we can cut down that number. But remember it's first important for us to reduce!

Benefits:

• Less waste
• Less pollution
• Lower carbon emissions
• save some dough.
  

I want to open the comments section to share ideas, here are some to get you thinking...

• buying products with packaging that can be re-used (be sure to re-use them cause there's nothing worse then buying it and chucking it.
• gently opening gifts and reusing the wrapping paper (only after reading the card like mum would say)
• Mending stuff - clothes, machines etc
• Buying second hand at op shops, markets, festivals - let's face it, we all buying retro clothing anyway!

comment.

might surprise you to know - but i don't enjoy the sound of my own voice, so please feel free to comment.

war.

ever wondered how holy starts?



just for a laugh.

nh

proclamation.

In the US the idea of Mother's Day celebrations was first suggested by activist, writer and poet; Julia Ward Howe in 1872. It was suggested that the Mother's Day holiday be annually celebrated and dedicated to peace. In her Mother's day proclamation she wrote a passionate appeal to woman urging them to stand against war. Strange how it's become a hallmark holiday to encourage spending.

Mothers' Day Proclamation
Arise, then, women of this day! Arise all women who have hearts, whether your baptism be of water or of tears! Say firmly: "We will not have questions decided by irrelevant agencies. Our husbands shall not come to us reeking of carnage for caresses and applause. Our sons shall not be taken from us to unlearn all that we have been able to teach them of charity, mercy, and patience. We women of one country will be too tender to those of another country to allow our sons to be trained to injure theirs."

From the bosom of a devastated Earth a voice goes up with our own. It says "Disarm! Disarm!" The sword of murder is not the balance of justice. Blood does not wipe out dishonor, nor violence indicate possession.

As men have forsaken the plow and the anvil at the summons of war, let women now leave all that may be left of home for a great and earnest day of counsel. Let them meet first as women, to bewail and commemorate the dead. Let them solemnly take counsel with each other as to the means whereby the great human family can live in peace, each bearing after his time the sacred impress not of Caesar, but of God.

In the name of womanhood and humanity, I earnestly ask that a general congress of women without limit of nationality be appointed and held at some place deemed most convenient and at the earliest period consistent with its objects, to promote the alliance of the different nationalities, the amicable settlement of international questions, the great and general interests of peace.

Julia Ward Howe
Boston 1870

recession.

If you've ever got a half-hour so spare have a look at this South Park episode. themes present recession, consumerism, faith... obviously you wouldn't take is seriously - but it's great for a laugh.

love

nh

website.

check out.

http://www.robingood.ws/

Thanks to Tman for his input.

peace

Nahum the Wise of Gosnells ;)

law.

So I've been reminded that dumpster diving is illegal - but then I would pose this question...

In a place and time where many go hungry and yet food lies uneaten in dumpsters, to which law are we bound?

church.

3 reasons to embrace the church.

1. communal life
2. shared goods
3. egalitarian movement where class distinctions are not emphasized

3 reasons to avoid the church.

1. communal life
2. shared goods
3. egalitarian movement where class distinctions are not emphasized

margins

Seems to me that Jesus walked with grace and kindness and dignifying acceptance on the margins of the culture in which he lived and loved. He was a friend of sinners and tax collectors, of women and paupers, of fishermen and possessed, of the desperately ill and the desperately broken. When he was with them he was always challenging their assumptions about God and spirituality and worth and value. 

Not that he avoided large groups of churchies. He hung with them enmasse at times too. And when he did he challenged their tightly held assumption and rote truth. Sometimes they were astounded by the obvious authority with which he spoke and amazed by the miracles that followed his presence. Many would follow, then fall away, and seemingly unaffected by his wavering fame he would turn once again to the marginalised and ignored.

Whoever he was with and however big or small the crowd was he was always challenging their assumptions about themselves and God.

I reckon he had a pretty simple message for anyone who would really listen and I reckon it went something like this. "Your better than that! Your life is worth more than that! You can live in the dignity of being a child of God and live out of the righteousness being won for you rather than the brokenness being imposed on you".

And then he showed them and us how to live it out.

mother.

Hey check this video out for Mother's day de-mythologised.



peace.

nh

complain.

A friend of mine recently did a pretty good post here.

This is for us whinging blog writers and readers.

peace.

nh

ecstatic.

powerful.

today.

There are days much like today, when I simply feel like dropping everything and being an agnostic humanist.

But then again there's also Jesus.

lennon.

As soon as your born they make you feel small,
By giving you no time instead of it all,
Till the pain is so big you feel nothing at all,
A working class hero is something to be,
A working class hero is something to be.

They hurt you at home and they hit you at school,
They hate you if you're clever and they despise a fool,
Till you're so fucking crazy you can't follow their rules,
A working class hero is something to be,
A working class hero is something to be.

When they've tortured and scared you for twenty odd years,
Then they expect you to pick a career,
When you can't really function you're so full of fear,
A working class hero is something to be,
A working class hero is something to be.

Keep you doped with religion and sex and TV,
And you think you're so clever and classless and free,
But you're still fucking peasents as far as I can see,
A working class hero is something to be,
A working class hero is something to be.

There's room at the top they are telling you still,
But first you must learn how to smile as you kill,
If you want to be like the folks on the hill,
A working class hero is something to be.
A working class hero is something to be.

If you want to be a hero well just follow me,
If you want to be a hero well just follow me.

shift.

St. Paul could be considered highly literate. His writing tends to reflect the “if/then” reasoning of an educated man. His revelation of Christ was also very ‘definite’ his experience could be considered very “dark/light”.

During the middle ages - prior to the printing press, Paul’s couldn’t be captured in stained-glass or art. The medium of art could really only capture iconic stories - like those found in the gospels. Only with the development of the printing press could theological ideas be clearly presented. Unfortunately as a result of the printing press, so too did our dependence on reason and the writings of John, Paul and Peter became the preferred texts. Anything that simple tells the story was of lesser value then writings that describe doctrine about Jesus. Matthew, Mark & Luke were narratives of Jesus rooted in the thought pattern of oral tradition.

To our relief the age of image is restoring the right brain preference for parable and story over theology and doctrine. Much of Evangelical Christianity seems to be shifting from doctrine of a believer in Christ, to ethics of a follower of Christ. Belief is something that happens in the mind, but following is what happens in daily life.

trees.

Nothing new - but this is just because i like video-art :)

crash.

Been thinking.

We contrast the economic crises with that of the ecological crises and ask “where do we need to put our attention?” My observations of the world (my own life included) is that we tend to consider the economy of primary concern, whilst God’s earth is continually being plundered and the world’s poorest are most likely suffering the most. I am no expert in political matters, in fact I do consider myself an idealist.

I think that both crises’ are a result of the same problem. The problem = us and the selfish decisions we make, and perhaps the only way to solve these huge issues is personal transformation. The kind of transformation that Jesus brings when he confronts our evil. I feel so addicted to ‘stuff’, I feel as though I’m a slave to so many things, to products, image, status, wealth. I’m a slave to the culture that says to be someone you must be this or that, you ought to have this or that.

shit.

consume, consume, consume.

Perhaps YHWH was trying to save us from something when he said ‘worship no graven image’?

Perhaps the destruction of the planet, economy and peoples livelihoods are a result wide road?

I’ve unapologetically devoted my life to trying to consume less and asking the big questions in the meantime. In no way have I pulled it all together - and you don't need to point out where I’m failing because I’m quite possibly aware of it. But if you’ve up far a challenge - that is only good for the soul, come along with me, if you haven’t already done so.

Have a look at this video.



Don't stress about accuracy on the minor details of what she's saying - but try to grasp the whole concept - And if you have faith, I ask how does this correlate to what it you believe??

peace.

nh.

showreel #1.

Thought i'd also abuse my readers by displaying some of my work.

Here are some videos I busted out for the 'ARTillery Youth Arts Festival' put on by my friends at Amnesty International WA

enjoy.





peace.

nh

another.

Just another video that I like.

green tip #3: reduce.

Houses, cars, entertainment systems, hungry jacks. The more and bigger our products get, so do the demands on the earth.

So do we really need most of the stuff we buy - including all the excess packaging?? Can what we consume be reduced?

Do we need to buy that burger on the way home can we wait and eat what we have at home?

Do 5 people need to drive 5 different cars to and from the same location?

Is it that incredibly important for us to leave our workspace computers on over night?

This is probably the most important tip when it comes to living sustainably - not to mention as a follower of Jesus. Doing all the little things may seem incredibly insignificant, but we all understand the equation [1+1+1+3+1+1+.2+7+1+1 = 17.2] Not only does the earth and others benefit, but how good is it for our souls? Definatley not out of line with what Jesus says about storing up treasures on earth (Matt 5:19-21)

• less waste.
• less pollution.
• lower carbon emissions.
• save our beloved dollar ;)
  

A few months ago I read a great book - Serve God, Save the Planet. It's about a guy who had a fantastic life and great job as the chief of medical staff in a large hospital. He was living the American dream, until through his patients he began to suspect the earth and it's inhabitants were in deep trouble. Him and his family turned to scriptural lessons or personal responsibility, simplicity and stewardship and since then sold their big home, gave away more than half of what they owned an adopted green principals for living. In the book Matthew Sleeth (the doctor) shares the absolute joy of adopting a healthier, less materialistic lifestyle which led to stronger relationships and a richer spiritual life. Brilliant book!

www.servegodsavetheplanet.org

paint.

I edited this one for the easter weekend at church.



i think there's a radical difference between art and commerce.

art is about creating, communicating, sharing.

it's honest, it's not always what you want to hear but expresses something of the artist's reality.

marketing can be these things too... but the goal isn't art - it's generally capital, product, pop-stars.

peace.

nh

chocolate.

It was last year, a week before Easter that I decided. I would not purchase chocolate that was not ethically produced.

I've heard different statistics but 30-40% of the world's chocolate is made from cocoa grown in the Cote d'Ivoire, on the east coast of Africa. Countless thousands of children have been trafficked into cocoa plantations who become slave labourers, not treated respectfully, underpaid and over worked.

not cool.

So this problem is beyond anything I can do. But I've decided not to purchase certain brands of chocolate, I've also contacted the companies and stay in tune with Stop the Traffick.

But I guess on another level it's been really good for the soul.

Almost like an ongoing lent or something.

I've learned the art of saying no to some things (yes I've screwed up too). I've learned to be a bit more creative and decisive and it feels as thought my world has gotten a little bigger.

If any of you want to walk My path, you're going to have to deny yourself. You'll have to deny yourself. You'll have to take up your cross everyday and follow Me. If you try to avoid danger and risk, then you'll lose everything. If you let go of your life and risk all for My sake, then your life will liberated, healed, made whole and full. Listen, what good does it do you if you gain everything - if the whole world is in your pocket - but then your own life slips through your fingers and is lost to you? [Luke 9:23-25]

Check out www.stopthetraffik.org.au/chocolate for more info and to find out what you can do to help.

peace.

nh

hosanna.

hello.

it's good friday and I don't have much to say. But I really really like this video.



if it doesn't work try this link:
http://www.theworkofthepeople.com/index.php?ct=store.details&pid=V00024

peace.

nh

troubled.

I guess I'd call myself a troubled-pacifist.

I'm currently reading a collection of essays on the Christian response to War. There are four different views presented and each view is critiqued by the others. The book has rekindled the thoughts in my mind about war and conflict.

This crazy Jewish man named Jesus tells me to love not just my neighbour, but my enemy. He speaks about renouncing our lives and possesions and following him - showing me the way to the Kingdom of God, the Kingdom of Heaven or Eternal life. If i'm honest I'd say it's crystal clear, He is asking that we live a different way that brings about a new Kingdom not with violence, lies and domination, but through love, through service and through reconciliation.

I understand we have plenty of good conventional reasons for war - to protect our own country, our own people. But Jesus goes and spoils it all by saying stupid like "love your enemy". [And clearly he showed special favour for the people his society deemed as lesser people.] But it seems Jesus isn't about protecting one state or one people, but he's about bringing everybody into a reconciled relationship with the Father and with one another. That's quite revolutionary.

Martin Luther King Jnr philosphy for non-violence was expressed in 5 points.

1. Non-violent resistance is not a method for cowards. It takes more strength to stand for love than to strike back.
2. Such resistance does not seek to defeat or humiliate the opponent, but to win friendship and understanding.
3. The attack is directed against forces of evil, rather than against the people doing the evil.
4. Non-violent reisistance is a willingness to accept suffering without retaliation, to accept blows from the opponent without striking back.
5. This resistance avoids not only external physical force, but also internal violence of spirit.

I quite like this. This is just as much a challenge to a pacifist who thinks their shit don't stink, as it is to anyone else. It's about reconciliation, it's about defeating 'forces of evil' not people and it's not just about physical violence, but the same violence we commit in our hearts.

So yes I agree with this view. That we're about reconciliation not war.

But don't get me wrong.

Last night I watched the movie 'Australia'. And there was a scene where a white Aussie man 'Fletcher' was chasing a beating a young indigenous boy 'Nullah' and his mother - And in my heart I had anything by loving thoughts toward this man within this injustice. This is a kind of rage that I never ordinarily feel.

So I'm troubled.

But still believe in Jesus redemptive way.

help.

gospel.

There was this wise cracker named Jesus (I'm must mention he grew up in Capernaum which is very likely to mean 'village of Nahum') who came to proclaim the "good news" (gospel).

I'm interested - what do we think is the the gospel?

Can it be completely defined in a simple sentence, diagram or 5 minute altar call?

nh.

radio.

If you got an hour or so the have a listen to this ABC radio program on environmental issues and theology.

peace.

nh

industry.

watch:



Being an artist type myself, aswell as being extensively involved in worship team has lead me to similar conclusions...

That might make me a heretic.

nh

greentip #2: Make it Fair

Our globalised food production often results in the export of exploitative practices to developing nations. Multinational corporations dictate the the shelf prices of an item which lack labour and environmental safeguards in the production. Abandonment of traditional farming practices, rainforest clearing for more arable land, dependance on artificial fertalisers and pesticides are all practices of unacounted for food production. Buying fairtrade-branded can give you that satisfaction that the products are sourced directly from local co-operatives, putting more money into the pockets of the growers, who then can invest in more sustainable farming as well as their family's basic needs.

For more information check out Fair Trade Association ofr Australia & New Zealand.

promote sustainable agriculture.
reduce inequality and support human rights.
healthier eating.

do it.

nh

pilgrim.

One of our most common temptations is to turn the way into a place, to turn the adventure into a status, to trade the runway for the hangar, to turn the holy path into a sitting room - even if we call it a sanctuary. When a movement becomes an institution, those whose hearts call them to pilgrimage get restless. [McLaren 2007, 51; Finding Our Way Again]

A great example of the above would be the church around the 4th century, as it gained social acceptability. If you were privileged enough to be born within the Roman Empire, you would be considered a Christian. Many followers of Jesus left the comfort of the Empire and made their way into the desert to seek a life of more challenge. From this the monastic way was born. Throughout christian history people and movements have stirred the pot, shaken the status quo and reminded followers of Jesus that we're not called to a comfortable seat in a comfortable building, with a comfortable life, but we're called to a winding footpath into the depths of our collective humanity and brokeness proclaiming and living in the reality of the Kingdom of heaven, after the example set by our Master Jesus.

Isn't that what Christianity is about - following Jesus.

Or have I got the whole thing wrong?

greentip #1: don't shrug the mug.

It's safe to assume that coffee is apart the working/studying day. It takes energy and water to produce, transport and dispose of a plastic, paper or polystyrene cup - your own ceramic mug is much more energy efficient [even taking into account the water needed to wash it]. I hear a mug could be used about 3000 times [unless you're butterfingers] - so that's 30 times less solid waste and 60 times less air pollution than using 3000 disposable cups. I'm sure most coffee bars [like my good friends here] would be happy to brew one up in your own favourite mug - it also saves them money.

less energy use.
lower carbon emissions.
less waste.

do it.

nh.

green

i won't sugarcoat it. i'm green. [or at least i aspire to be]

was in preparation for an exam this week, and one of the questions was phrased something like this:

Drawing on biblical and tutorial readings, write a short essay expolring the question of human responsibility for the earth and all of it's creatures.

why?

Creation. For all of us who understand Genesis to say something about 'how we got here', we would rightfully understand that God says his handiwork was good. We humans and creation lived together - sustainably. It's good, it's God's but it's also ours - what right do we have to destroy it in order to earn a buck.

Justice. Sadly, the impact of environmental degradation falls most heavily on the poor.

Salvation. We just consume way too much for our own good. We need to be saved from our 'me first' mentalities.

These are simple reasons.

We could talk eschatology but i'd rather save that for another time.

So from time to time I'm going to indoctrinate my readers with small but handy suggestions to living globally healthier lives.

nh.

genesis.

hello.

this will be a blog of uncensored thoughts and ideas that I and friends have.

the title the upside of down based on a belief that we hold, that the success modeled by Jesus of Nazareth came from the bottom.

also they're reflections seeing the upside to being a downer [like myself].

thats all I have to say.

come back tomorrow - maybe.

nh.